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/'uMiJtfd    In   X.O.XiuwrU  H,i/tim<, 


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SERMONS 

PASTOR  OF  THE  FIRST  PRESBYTERIAN  CHURCH  IN  BALTIMORB3 

WITH  SOME  OP  HIS 


ayi^ 


VOLUME  I, 


BALTIMORE: 

PUBLISHED  BV  N.  G.  MAXWELL,  Na  140,  BALTIM0RE.STREE1', 

For  the  benefit  of  the  Orphan  Child/sen  of  the  Author. 
BENJAMIN  EI)ES,  PRINTER, 

# 

1830. 


District  of  Marylai^d,  to  wit: — 

BE  IT  REMEMBKRED,  That  on  the  twenty-sixth  day  of  July,  in  the  forty- 
^  fifth  year  of  the  independence  of  the  United  Sti;tes  of  Amen- 
*"^*^^f  ca  A.  D.  1S^20  N.  G.  MAXWELL,  of  said  District,  hath  de- 
S  ^-  ^-  5  posited  in  this  office  the  title  of  a  book,  the  right  whereof 
^*~»x/v»^  he  claims  as  proprietor,  in  the  words  following,  to  wit:— 

"Sermons  of  the  Late  Reverend  Dr.  James  Inglis,  Pastor  of  the^  First 
Presbyterian  Church  in  Baltimore;  with  some  of  liis  Forms  of  Prayer." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States  entitled, 
«\n  Act  for  the  encouragement  of  learning  by  secunng  the  copies  of 
maps,  charts  and  books,  to  the  authors  and  proprietors  of  such  copies^ 
during  the  times  therein  mentioned."— And  also  to  tlie  Act,  entitled  "An 
Act  supplementary  to  the  act,  entitled  An  Act  'for  the  encouragement  oi 
learnino-,  by  securing  the  copies  of  maps,  charts,  and  books,  to  the  authors 
and  proprietors  of  such  copies  during  the  times  therein  mentioned,  and 
extending  the  benefits  thereof  totlie  arts  of  designing,  engraving,  and 
etching  historical  and  other  prints."  ^^^^^^  ^^^^^^ 

Clerk  of  the  District  of  Maryland: 


l?3imi?A(SIS< 


Tn  offering  the  foUowinsr  Discourses  to  the 
publick,  it  may  be  proper  to  observe,  that, 
never  having  been  corrected  for  the  press  by 
the  author,  they  must,  necessarily,  appear  in 
a  li'ss  finished  form  than  if  prepared  lor  pub- 
lication by  his  own  hand;  and,  it  is  hoped,  diat 
this  observation  will  suffice  to  insure  for  them 
a  candid  and  liberal  reception. 

In  the  selection  of  Sermons  for  the  present 
volume,  great  pains  have  been  taken  so  to 
vary  the  subjects,  as  to  render  them  interest- 
ing and  useful  to  all  denominations  of  Chiis- 
tians.  The  pious  reader  wil!  find  the  leading 
truths  of  religion,  both  doctrinal  and  precep- 
tive, so  far  as  they  are  treated  in  these  Dis- 
courses, ably  and  satisfactorily  elucidated. 

The  Forms  of  Prayer^  which,  in  compli- 
ance with  the  request  of  a  number  of  the  au- 
thor's friends,  are  subjoined  to  the  Sermons, 
are  a  few  of  a  collection  which  he  prepared 
and  used  at  an  early  period  of  his  ministry. 
For  many  years  before  his  death,  his  prayers 
were  entirely  extemporaneous. 

There  is  still  a  large  collection  of  Sermons 
and  Lectures,  of  which  one,  two,  or  more 
volumes,  as  circumstances  permit,  will  be 
published  as  soon  as  it  shall  be  deemed  expe- 
dient. 


asfiDiss< 


SERMON  I.— CHRIST,  OUR  LIFE.— 1  John,  v.  12.— "JTe  that  liaih 
the  Son,  hath  life."       .......  9 

SEtiMON  [I.— CHRIST  CRUCIFIED.— The  Christian  Pastor's  mot- 
TO.* — I  Cor.  ii.  2. — "For  I  determined  not  to  knotv  any  thing  among- 
you,  save  Jpsus  Christ  and  him  crucijied."  ...  22 

SERMON  lU— FUNERAL  SERMONf— 1  Thess.  i.  \Z—"But  Iiuonld 
not  fiave  you  to  be  ignora?it,  brethren,  concemi7ig  them  -which  are  asleep, 
that  ye  sorrow  not  even  as  others  tvliich  have  no  hope."         -  -  35 

SERMON  IV. -ON  FAITH— As  a  purifier  of  the  heart.— Acts,  xv. 
9. — "Purifying  their  hearts  by  faith."  -  -  -  4:7 

SERMON  v.— THE  IMPORTANCE  OF  RELIGION.— Luke,  x.  42— 
"  One  thing  is  needfd."  -  -  -  -  -  61 

SERMON  VI.— FAMILY  RELIGION.— Acts,  x.  12.— -"There  luas  a 
co-tain  man  in  Cesaria,  called  Cornelius,  a  centwian  of  tlw  band  called 
the  Italian  band,  a  devout  man,  and  one  that  feared  God  idth  all  Ids 
house,  which  gave  much  alms  to  the  people,  and  prayed  to  Godahvay."       75 

SERMON  VU.-THE  DIVINITY  OF  CHRIST.— John,  i.  I.— "In  tlie 
beginning  was  the  Word,  and  the  Word  was  with,  God,  and  the  Word 
■was  God."  .......  S4i 

SERMON  vm— THE  SUBJECT  CONTINUED.— John,  i.  I.— "In  the 

beginning,"  £Jc.         .-.--._         95 
SERMON  IX.— NATURAL  AND  REVEALED  RELIGION.— Rom.  i. 

20. — "T/ie  invisible  things  of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  tlie  tilings  that  are  made,  even  his  etenial  pow- 
er and  God-head."  -  -  .  ...  JOl 

SERMON  X.—WORLDLY-MINDEDNESS— Inimical  to  the  recep- 
lion  of  Sacred  Truth, — Gen.  xix  14. — "And  Lot  -went  out  and  spake 
unto  Ids  sons-in-laio  -which  marned  his  daughters,  and  said  tip,  get  ye  out 
of  this  place;  for  the  Lord  ivill  datroy  this  city.  Biit  he  seemed  as  one 
tliat  mocked  unto  his  sons-in-law."  -  -  -         .  113 

SERMON  XI.— ON  INCONSl!;ERATlON— As  chargeable  against  the 
people  of  God. — Isaiah,  i.  3. — "My  people  doth  not  consider."        -        125 

SERMON  Xn.— ON  INCONSIDERATION— As  chargeable  against 
the  merely  nominal  Christian.— Isaiah,  i.  Z.—"My  people  doth  not  con- 
sider." -  -  133 

•  RrsT  Sennon  after  the  author's  Ordination. 

t  Occasioned  by  the  death  of  the  late  Dr.  AIUsot,  first  Pastor  of  tlie  Firjt  Pre^yterian 


VI 

yERMOJf  XIIL— THE  LAST  SUBJECT  CONTINUED.— Isaiah,  i. 
Z.—"My  people,"  &c.  .  .  -  .  -  141 

SERMON  XIV.~ON  DEVOTION— as  including  the  reading  and  hear- 
ing of  the  Word  of  God  -Meditation— Prayer — Praise- and  atten- 
dance on  ritual  ordinances.-  A  Sacramental  Discourse. — Psalm,  Ixxiii. 
28. — "It  is  good  for  me  to  draw  near  to  God."  -  -  153 

SERMON  XV.— ON  DEATH.— Job,  xvii.  \\.—"My  day b  are  past,  my 
purposes  are  broken  off,  even  the  thoughts  of  my  heart."  -  169 

SERMON  XVI.— THTE  DISPENSATIONS  OF  GOD  VINDICATED.— 

Isaiah,  v.  4 <■' What  could  have  been  done  more  to  my  vineyard  that  I 

have  not  done   in   it?"  .  .  -  -  -  179 

SERMON  XVII.— PREPARATION  SERMON.— Mark,  xv.  Zi.—"Jnd 
at  the  nintli  hour,  Jesus  cried  with  a  loud  voice,  saying,  Eloi,  Eloi,  lama- 
sabachthani?  which  is,  being  interpreted,  my  God!  my  God!  why  hast 
thou  forsaken  me?"  ...---  18/ 

SERMON  XVIII.— THE  DEATH  OF  CHRIST.—A  Sacramental  Dis- 
course— Mark,  XV.  37. — "And  Jesus  cried  with  a  loud  voice  and  gave 
up  the    Ghost."  -  -  -  -  -  -  197 

SERMON  XIX.— THE  UNSATISFYING  NATURE  OF  SUBLUNA- 
RY ENJOYMENTS. — Eccles.  i.  2. — "Vanity  of  vardtes,  saith  the 
preacher;  vanity  of  vanities,  all  is  vanity."  .  -  .         207 

SERMON  XX.— THE  ETERNITY  OF  GOD.— Psalm,  xc.  2.^"From 
everlasting  to  everlasting  thou  art  God"  ...  £17 

SERMON  XXI.— THE  ATONEMENT.— 1  Peter,  iii.  \S.—"amst  also 
hath  once  sxiffered  for  sins,  the  just  for  the  unjust,  that  he  might  bnng 
■us  to  God."  -  -  -  -  -  -  227 

SERMON  XXII.— THE  FEAR  OF  MAN  SUBORDINATE  TO  THE 
FEAR  OF  GOD.— St.  Matt.  x.  28.— "Fear  not  them  which  kill  the  body, 
but  are  not  able  to  kill  the  soul;  but  rather  fear  Mm  which  is  able  to  des- 
troy  both  soid  and  body  in  helL"  ....  241 

SEUMON  XXIII.-THE  CAUSES  OF  INCONSTANCY  IN  RELIG- 
ION.—Gal.  V.  7. — "Ye  did  run  well;  who  did  hinder  i/ou,  that  ye  should 
not  obey  the  truth?"  ....--  251 

SERMON  XXIV.— THE  SUBJECT  CONTINUED.— Gal.  v.  7.— "Ye 
did  run  7uell;"  &c.  .-.-..  261 

SERMON  XXV.— THE  MEANS  BY  WHICH  INCONSTANCY  IN 
RELIGION  MAY  BE  PREVENTED.— Gal.  v.  7.— "Ye  did  run 
well,"  &c.  .  -..---  271 

SERMON  XXVI —THE  VARIOUS  WAYS  IN  WHICH  MEN  GRIRA^E 
THE  HOLY  SPIRIT.— Eph.  iv.  30.~".i!ul  grieve  not  the  JMy  Spirit 
of  God." -  281 


SERMON   XXVIL—GRATITUDE,    PECULIARLY    INCUMBENNT 

ON  CHRISTIANS.— St.  Luke,  xvii.  15.  \6.— "And  one  of  them  iv/ten 
he  saw  he  ^oas  healed,  turned  bach,  and  iviih  a  loud  voice  glorified  God, 
and  fell  down  on  Ms  face  at  Ms  feet,  giving  Mm  thanks,-  and  he  xuas  a  Sa- 
maritan." .......  28» 

SERMON  XXVIII.— THE  SOVEREIGNTY  OF  GOD.— Eph.  i.  11.— 
"In  -whom  also  we  have  obtained  an  inheritance,  being  predestinated  accord- 
ing to  the  purpose  ofhimivJio  worketh  all  things  after  the  cozinselofhis  oivn 
■will."  ........         297 

SERMON  XXIX.— CONFIDENCE  IN  THE  PROVIDENCE  OF  GOD 
RECOMMENDED.— Matt.  vi.  Zi.—"Take,  therefore,  no  thought  for 
the  morrow;  for  the  morrow  shall  take  thought  for  the  things  of  itself  .  Suf- 
ficient for  the  day  is  the  evil  thereof."  ....         3Q9 

SERMON  XXX.— THE  RESURRECTION  OF  CHRIST.— Luke,  xxiv, 

34. — "The  Lord  is  nsemndeed."  -  -  -  -  319 

SERMON  XXXI.— THE  SUBJECT  CONTINUED.— Luke,  xxiv.  34.— 
'^The  Lord  is  risen  indeed."  -  .  .  .  329 

SERMON  XXXII.— THE  CHARACTER  AND  OPERATIONS  OF 
THE  HOLY  SPIRIT.— John,  xiv.  16.  17.—"/  7vill  pray  the  Father, 
and  he  shall  give  you  another  co?iifortei\  that  he  may  abide  with  you  for- 
ever;  even  the  Spirit  of  Truth."     -  .  .  .  _  339 

SERMON  XXXni— THE  QUALITIES  ESSENTIAL  TO  DEVO- 
TION,   AND    THE   ADVANTAGES  RESULTING    FROM   IT.— 

James,  iv.  8 — "Draw  nigh  to  God,  and  he  leill  draw  nigh  to  you."  Z5?j 

SERMON  XXXIV.- UNIVERSAL  PRAISE.— Psalm  c\.— "Praise  ye 
the  Lord.  Praise  God  in  his  sanctuary;  praiseJiim  in  the  firmament  of 
his  poTuer;  praise  Mm  for  his  mighty  acts;  praise  him  according  to  his  ex- 
cellent greatness;  praise  him  ivitli  the  sound  of  the  trumpet;  praise  him  with 
the  psaltery  and  harp;  praise  him  with  the  timhral  and  daiice;  praise  hint 
■with  stringed  instruments  and  orgajis;  praise  him  upon  the  lotid  cymbqls; 
praise  him  upon  the  high  sounding  cymbals;  let  every  thing  that  hath 
breath  praise  the  Lord.     Praise  ye  the  Lord."  ...        365 

FORMS  OF  PRAYBR.    -  ■  -  -  ,  -  -  377 


SERMONS 


LATE  REV.  JAMES  INGLTS. 


©I^IBH®]^  Ic 


CHRIST,  OUR  LIFE. 


1  JOHN,  V.  12. 

"He  that  hath  the  Son,  hath  the  life,*' 


When  that  fatal  act  was  perpetrated  by  which  our  race 
incurred  the  displeasure  of  heaven,  death  erected  his  throne. 
At  that  moment  the  decree  went  forth  which  numbered  eve- 
ry child  of  Adam  among  his  subjects,  and  put  into  his  hands 
an  iron  sceptre  to  minister  to  the  justice  of  God.  His  do- 
minion embraces  both  the  natural  and  moral  worlds.  Eve- 
ry where  we  trace  his  footsteps.  At  his  touch,  beauty  withers; 
strength  is  unnervud;  and  the  proudest  monuments  of  human 
glory  vanisli  like  a  vision.  If  we  follow  him  into  the  spirit- 
ual department  of  his  empire,  what  desolations  do  we  not 
behold!  All  the  ravages  which  mark  the  progress  of  mor- 
tals to  conquest  and  power,  are  but  faint  emblems  of  the 
ruins  of  the  soul.  Where  is  Piety? — Where  is  Charity? — 
Where  is  Primeval  Integrity?  Is  this  the  being  formed  in 
the  divine  likeness,  with  an  understanding  to  know,  and  a 
heart  to  love  God  and  virtue?  It  is — but  ah!  how  changed. 
B 


10 

Man  is  fallen  fVom  his  high  estate;  his  sins  are  at  once  the 
evidence  and  the  reward  of  his  defection.  They  form  the 
very  sting  of  death.  They  give  edge  to  his  sword,  and  barb 
his  arrow's  point.  Without  them,  his  stroke  would  be  in- 
noxious. For  this  our  heart  is  faint;  for  these  things  our  eyes 
are  dim;  "because  the  enemy  prevailed,  and  the  destroyer  is 
among  the  works  of  God."*  We  see  his  operations  in  th« 
gradual  decay  of  our  bodies;  we  feel  his  chilling  touch  upon 
our  hearts,  weakening  our  strength  in  the  way;  repressing 
the  flight  of  devotion;  extinguishing  the  fire  of  love;  inspir- 
ing a  servile  fear  where  the  reverential  confidence  of  the 
child  should  predominate,  and  compelling  us  to  evil,  even 
when  we  would  do  good.  Seeing  these  things,  feeling  these 
things,  we  exclaim,  "0  wretched  men  that  we  are,  who  shall 
deliver  us  from  the  body  of  this  death."f  The  answer  to 
this  anxious  and  most  impressive  question  is  near  us,  even 
in  our  mouths.  "God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son;"  therefore,  "He  that  hath  the  Son,  hath 
life."  Let  us  seriously  apply  ourselves  to  meditate  upon 
that  life  which  the  atoning  merits  of  Christ  have  procured 
for  those  who  believe  in  him.  Corresponding  with  those 
evils  in  which  death  involves  us,  the  loss  of  innocence^ — the 
corruption  of  the  heart — the  distresses  of  this  world,  and 
the  torments  of  the  next — are  the  consolations  to  be  derived 
from  this  sacred  oracle,  "He  that  hath  the  son,  hath  life." 
Contemplate  the  blessing  it  announces  as  an  assemblage  of 
all  those  traits  of  mercy  which  distinguish  the  redemption  of 
a  guilty  world.  Contemplate  it  more  particularly  under 
three  characters;  tlie  remission  of  your  sins;  the  renovation 
of  your  nature;  your  final  resurrection  to  heaven  and  immor- 
tality. 

*«He  that  hath  the  son,  hath  life,"  because  his  sins  ar« 
forgiven. 

There  is  no  truth  more  evident  than  this,  that  God  is  a 
holy,  and  man  an  unholy  being.     Reason,  conscience,  and 

*  Lam,  i.  xvi.  5,  17,    f  Rom.  vii.  24, 


11 

faith  combine  their  testimony  in  support  of  this  truth.     If 
we  look  round  upon  tlie  world,  we  perceive  the  sanctity  of 
God  in  the  dispensations  of  his  providence.     We  behold  him 
ever  active  in  punishing  those  disorders  which  insult  his 
moral  government^  at  one  time  visiting  the  iniquities  of  in- 
dividuals with  the  rod  of  justice,  and  casting  the  bloody  and 
deceitful  man  into  the  pit  which  he  had  digged  for  the  right- 
eous; at  another,  desolating  whole  nations  by  the  scourge  of 
war,  by  pestilence,  or  by  famine,  and  sweeping  them  from 
the  earth  with  the  besom  of  destruction.     These  awful  events 
proclaim  the  divine  holiness  not  more  loudly  than  human 
guilt.      God  does  not  willingly  afflict  the  children  of  men. 
Mercy  is  his  delight,  and  judgment  his  strange  work.— 
Every  act  of  severity  which  signalizes  his  government,  is 
an  execution  of  that  sentence  of  death  which  constitutes  tlie 
wages  of  sin.     It  was  probably  the  contrast  which  common 
observation  must  have  occasioned  betw^een  the  sanctity  of 
the   divine  nature,    and  the   vices  of  men,  that  led    some 
among  the  heathens  to  suspect  that  our  race  is  in  a  lapsed 
state.     No  sentiment  was  more  common  with  many  of  their 
moralists  than  that  of  the  imperfection  of  human  virtue. 
Most,  if  not  all,  of  the  religious  institutions  which  have  ob- 
tained in  the  world,  pre-suppose  equally  the  existence  of  im- 
purity in  the  votary,  and  purity  in  the  object  of  adoration. 
Hence,  the  altar  and  the  victim — hence,  the  incense  and  the 
ablution. 

If  we  have  recourse  to  conscience,  it  w  ill  tell  us  the  same 
unwelcome  truth.  We  might  challenge  the  world  to  produce 
that  man  who  can  lay  his  hand  upon  his  heart,  and  in  the 
presence  of  niM  who  searcheth  the  heart,  and  trieth  the 
reins,  declare  himself  unconscious  of  a  fault.  But  if  con- 
science convinces  us  of  sin,  what  is  this  but  to  teach  us  also 
the  sanctity  of  that  Being,  whose  commandments  we  have 
transgressed?  Here  is  her  office;  in  this  consists  her  power. 
Reason  and  conscience,  therefore,  concur  in  their  evidence. 
But  it  is  in  the  school  of  inspiration  that  wc  are  to  look  for 


the  complete  demonstration  of  the  matter.  The  everlasting 
God — the  Lord — the  Creator  of  the  ends  of  the  earth — in 
whose  sight  the  heavens  are  unclean,  hath  proclaimed  him- 
self of  purer  eyes  than  to  behold  evil.  He  will  by  no  means 
clear  the  guilty;  he  will  visit  the  iniquity  of  the  fathers  upon 
the  children,  and  upon  the  children's  children  unto  the  third 
and  fourth  generation  of  them  that  hate  him;  that  is,  of  all 
sinners.  The  exhibition  which  he  so  frequently  offers  of 
this  most  illustrious  attribute,  is  more  than  once  contrasted 
"With  human  impurity.  «Woe  is  me,  for  I  am  undone;  be- 
cause I  am  a  man  of  unclean  lips;  for  mine  eyes^iave  seen 
the  king,  the  Lord  of  hosts,"*  is  the  exclamation  of  one 
who  was  favoured  with  a  vision  of  God,  enthroned  in  the 
temple,  and  heard  the  loud  shout  of  Holy!  Holy!  Holy!  from 
the  voices  of  the  seraphim  resounding  through  that  sacred 
edifice.  *«Mine  eye  seeth  thee,"  says  Job,  "Wherefore  I 
abhor  myself."f  Wonder  not,  brethren,  to  hear  such  ex- 
pressions from  the  lips  of  just  men,  for  thus  it  is  written, 
**There  is  not  a  just  man  upon  earth  that  doeth  good  and 
sinneth  not.":j:  "If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us."|l  "If  we  say  we  have 
not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us.'* 
Thus  while  Revelation  teaches  the  sanctity  of  God,  it  pub- 
lishes our  impurity;  while  it  asserts  the  divine  justice,  it  ex- 
poses our  guilt;  while  it  proclaims,  in  language  that  cannot 
Le  misunderstood,  the  existence  and  extent  of  moral  evil  or 
spiritual  death,  it  precludes  the  vain  hope  of  cancelling 
past  offences  by  any  supposable  subsequent  obedience. 
^^Wherewithal  then  shall  we  come  before  tlie  Loid,  and 
bow  ourselves  before  the  high  God?"§  Canst  thou,  majesty 
of  heaven,  canst  thou  be  just,  and  yet  cancel  the  crimes 
which  invite  thy  vengeance?  Canst  thou  be  just  and  yet  re- 
verse the  sentence  which  dooms  the  ungodly  to  the  horrors  of 
eternal  death?  Momentous  questions!  but  let  us  hear  their  an- 

*  Isaiah,  vi.  5.     fJ^b,  xlii.  5,  6.      4Eccl.  vii.  20.     Ill  John,  i.  8. 
U  John,!.  10. 


13 

svvers.  "God  so  loved  the  world  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  liim  might  not  jjerish, 
but  have  everlasting  life."*  When  destruction  and  the  ter- 
rors of  hell  encompassed  nsj  when  the  ministering  spirits 
that  not  long  before  had  rejoiced  in  unison  with  the  stars  of 
tlie  morning,  to  witness  tlie  creation  of  man,  now  hung  in 
silent  sorrow  over  tlie  spectacle  of  his  ruin;  when  the  exter- 
minating angel,  prepared  to  execute  the  behest,  <'the  soul 
that  sinneth,  it  shall  die;"  in  that  moment  a  divine  arm 
saved  us.  *«Lo!  I  come,"  said  the  eternal  Son  of  God,  "in 
the  volume  of  the  decrees  it  is  written  of  me,  <I  come  to  do  thy 
will,  O  God!  Angel  of  death,  who  bearest  the  sword  of  my 
Father's  justice,  stay  now  thine  hand,  I  come  to  redeem  the 
world."  In  the  fulness  of  time  this  august  person  w  as  man- 
ifest in  the  flesh,  and  entered  upon  a  life,  every  succeeding 
stage  of  which  was  marked  with  sufferings  and  sorrows.  He 
w^as  a  wanderer  in  a  world  of  his  own  creation;  exposed  to 
the  damps  of  heaven,  to  hunger,  and  to  poverty.  He  en- 
dured temptation,  persecution,  and  the  keenest  wounds 
which  malevolence  could  inflict.  He  was  forsaken  by  the 
friends  of  his  bosom.  He  was  despised  and  rejected  by  those 
whom  he  came  to  save.  And  at  length  when  the  measure  of 
human  iniquity  was  completed,  in  the  murder  of  this  most 
innocent  and  holy  being,  he  gave  his  soul  an  offering  for  sin, 
and  died  for  the  ungodly.  Sublime  condescension!  Exalted 
humiliation!  "Heaven  wept,  that  man  might  smile!  Heaven 
bled,  that  man  might  never  die."  But,  praised  be  God, 
the  cross  and  the  tomb,  althougli  the  most  melancholy,  ai-e 
not  the  concluding  circumstances  which  signalize  the  media- 
torial function  of  our  Redeemer.  A  nobler  destiny  awaited 
him.  The  splendour  of  a  celestial  triumph  was  in  reserve 
for  him.  Avert  your  eyes,  and  behold  liim  ascending  the 
throne  of  his  glory.  If  he  died  for  our  sins,  he  rose  again 
for  our  justification,  and  liveth  forever  in  abetter  world,  to 
intercede  for  those  who  rejected  him.  "For  if,  when  we 
were  enemies,  we  were  reconciled  to  God  by  the  death  of  liis 

•John,  iii.  16. 


14 

Son,  much  more  being  reconciled,  we  shall  be  saved  by  his 
life."*  Here  then,  let  conscience  find  repose.  The  tear 
which  trembles  in  the  eye  of  penitence,  and  the  sigh  which 
<riagitates  her  bosom,  thou,  0!  merciful  Jesus,  wilt  not  forget, 
when  from  the  golden  altar,  before  the  tlirone,  thou  oiferest 
the  pure  incense  of  the  prayers  of  thy  redeemed! 

<*He  that  hath  the  Son,  hath  life,"  because  his  nature  is 
renewed. 

"Christ,"  we  are  told,  "bare  our  sins  in  his  own  body  on 
the  tree,  that  we,  being  dead  to  sin,  should  live  unto  right- 
eousness."'! And,  "that  he  might  purify  unto  himself  a  pe- 
culiar people  zealous  of  good  works.":|:  It  became  him, 
therefore,  to  employ  means  adequate  to  the  end.  We  who 
receive  the  whole  record  of  God,  must  believe  that,  upon  the 
first  defection  of  our  race,  the  principle  of  spiritual  life  was 
extinguished,  and  man  became  "dead  in  trespasses  and  sins.'* 
From  a  metaphor  so  striking  as  that  of  death  and  so  gener- 
ally employed  by  tlie  sacred  writers  in  describing  the  hu- 
man character  in  its  fallen  state,  we  learn  that  the  reforma- 
tion of  tlie  heart  is  as  much  beyond  our  natural  ability,  as 
the  reanimation  of  the  body.  And  may  we  not  appeal  to 
fact  in  illustration  of  this  truth?  Let  history  point  to  the 
happy  moment,  before  the  incarnation  of  Jesus,  when  the 
world,  or  any  part  of  it,  influenced  by  the  writings  and  con- 
ferences of  sages,  persuaded  by  the  charms  of  amiable  exam- 
ple, or  urged  by  the  terrors  of  superstition,  abjured  its  fol- 
lies and  its  crimes:  when  early  rectitude  resumed  its  place: 
when  piety,  justice,  purity,  revived  to  be  venerated  and 
practised.  Let  her  contradict  the  remark  so  often  and  so 
unanswerably  made,  that  the  annals  of  mankind  are  the  an- 
nals of  crime;  and  that  every  page  of  them  teems  with  abom- 
inations. If,  pursuing  our  illustration,  we  resort  to  the 
grand  theatre  of  human  action,  tlie  world  around  us,  what 
do  we  see?  We  see  multitudes  even  within  the  pale  of  the 
church  and  favoured  with  the  external  privileges  of  our  re- 

*Rom.  V.  10.     fl  Peter,  ii.  24..     4^  Titus,  ii.  14. 


15 

lig-ion,  practising  vices  which  excite  the  scorn  of  the  imiu- 
structed  savage.  We  see  multitudes  wilfully  closing  their 
eyes  against  the  light  which  encircles  them,  and  abandoning 
the  sublime  truths  of  our  holy  faith  for  the  doting  fables  of 
the  infidel  and  the  sophist. 

Shall  we  seek  for  amendment  from  the  sentiments  of  our 
own  hearts?  Alas!  our  own  hearts  condemn  us.  We  feel 
that  it  is  impossible  for  us  without  superiour  aid,  to  sever  the 
links  of  that  eternal  chain  of  darkness  with  which  the  cor- 
ruption of  nature  hath  bound  us.     But  1  will  not  enlarge. 

It  is  enough  that  the  word  of  God  be  accredited.  There 
every  imagination  of  the  thoughts  of  man's  heart  is  describ- 
ed as  being  only  evil,  and  that  continually,  and  this  very 
heart  compared  to  stone.  There,  we  are  depicted  as  being 
insufficient  of  ourselves  to  think  any  good  thing  as  of  our- 
selves. *«The  carnal  mind,"  says  an  Apostle,  "is  enmity 
against  God,  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  So  then,"  and  it  is  an  inference  of  his  own, 
"they  that  are  in  the  flesh  cannot  please  God."*  So  perverse 
is  fallen  human  nature,  that  even  the  illustrious  servant  of 
Christ  is  necessitated  to  lament  that  the  commandment  which 
was  ordained  to  life  he  found  to  be  unto  deaths  and  the 
whole  seventh  chapter  of  the  Epistle  to  the  Romans  furnish- 
es a  most  instructive  commer^t  on  this  part  of  our  subject. 
So  far,  then,  from  being  capacitated,  of  ourselves,  to  attain 
the  heights  of  virtue,  as  some  have  dreamed,  the  least  at- 
tempt to  amend  our  hearts  and  lives  exceeds  our  ability:  and 
to  suppose  otherwise  is  to  suppose  contrary  to  the  truth  of 
history,  experience,  and  holy  writ.  Philosopliy  mistakes 
her  province  when  she  assumes  the  task  of  regenerating  the 
depraved  heart.  As  easily  might  she  change  the  black  hue 
of  Ethiopia,  or  deprive  the  Leopard  of  his  spots.  Revela- 
tion itself,  1  would  speak  it  v.ith  reverence,  revelation  itself, 
unassisted  by  the  internal  witness  of  a  sanctified  heart,  is  in- 
competent to  the  office.     It  is  the  prerogative,  of  an  all-wise 

♦Eom.  viii.  7.  8. 


16 

and  all-merciful  God  to  operate  a  change  of  such  magnitude. 
The  same  divine  person  who  saves  us  from  guilt,  saves  us 
also  from  pollution.  From  the  habitation  of  his  holiness, 
where  he  reigns  exalted  far  above  all  principality  and  pow- 
er and  might  and  dominion,  he  dispenses  to  his  church  the 
spirit  of  sanctification.  **For  we  are  the  workmanship  of 
God,  created  in  Christ  Jesus  unto  good  works,  whicli  he 
hath  before  ordained  that  we  should  walk  in  them."*  It  is 
the  office  of  faith  to  purify  the  heart;  and  faith  is  one  of  the 
graces  of  that  Eternal  Spirit  who  hath  descended  into  the 
abodes  of  mortality  to  deliver  those,  who  were  "subject  to 
bondage,"  and  to  quicken  those  who  were  "dead  in  trespass- 
es and  sins." 

"He  that  hath  the  Son  hath  life;"  because  he  obtains  a 
happy  resurrection  to  heaven  and  immortality. 

Never  does  death  wear  a  form  so  terrific,  as  when  he  ap- 
proaches to  sever  the  mysterious  tie  which  connects  the  soul 
with  the  body.  When  we  consider  this  awful  event  in  all 
Its  circumstances,  and  especially  in  the  view  wliich  it  pre- 
sents of  the  ruins  of  man,  we  cannot  wonder  that  the  most 
resolute  mind  loses  its  self  possession.  To  close  the  eye  in 
darkness,  foi'getting  and  forgotten — to  behold  no  more  the 
light  of  heaven  or  the  innumerable  glories  of  creation — to 
break  those  bonds  which  unite  heart  with  heart — to  hear  the 
last  accents  and  receive  the  last  embrace  of  affection — to  de- 
scend into  the  grave — to  make  up  our  abode  with  corruption 
and  claiin  kindred  with  the  worm — to  suffer  the  dissolution 
of  the  body,  while  the  immortal  spirit  launches  upon  a  track- 
less ocean  and  penetrates  into  unknown  regions — this  it  is 
which  affects  all  men — and  this  it  is  to  die.  But  are  the  fluc- 
tuations of  suspense  all  that  remains  to  those  who  have  de- 
voted their  liVes  to  heaven?  Does  the  sod  that  conceals  their 
mouldering  reliqiies  terminate  the  prospect  which  beguiled 
their  pilgrimage  through  life?  Shall  the  sun  of  righteous- 
ness, whose  beams  once  conveyed  to  all  their  faculties  light, 

*Eph.  ii.  10. 


i7 

warmth,  and  activity,  never  revisit  tliem  to  scatter  tlie  night 
which  closes  over  their  silent  dwelling?  Brethren,  extend 
your  views  beyond  the  short  term  of  terrestial  existence,  and 
behold  the  innumeraUle  multitudes  of  ransomed  saints  cele- 
brating their  triumph  over  death  and  over  hell.  The  hopes 
of  heaven  and  the  promises  of  Jesus,  overcame  their  fears 
of  death.  <'For  1  know  that  my  Redeemer  liveth,  and  that 
he  shall  stand  at  the  latter  day  upon  the  earthy  and  though 
after  my  skin  worms  destroy  this  body,  yet  in  my  flesh  shall 
I  see  God."*  "I  am  t!ie  Resurrection  and  the  Life,"  saith 
the  Lord;  "whosoever  liveth  and  believeth  on  me  shall  never 
die."f  "In  my  Father's  house  are  many  mansions.  I  goto 
prepare  a  place  for  you.  Because  I  live,  you  shall  live  also."]; 
*»For  since  by  man  came  death,  by  man  came  also  the  res- 
urrection of  the  dead.  "For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive."<§  This  is  the  doctrine — these 
are  the  hopes;  and  these  the  promises  which  brighten  the 
prospect  of  futurity.  Under  the  influence  of  these,  pioii3 
men  in  every  age  have  seen  the  approach  of  death  without 
concern:  and  you,  believers  in  Jesus,  you  shall  one  day  feel 
their  sacred  energy  dispelling  many  of  those  poignant  griefs 
which  infest  the  chamber  of  death,  and  preparing  you  to  re- 
sign the  dearest  joys  of  earth  for  the  superior  joys  of  heaven. 
The  grave,  to  others  t'.ie  dreaded  receptacle  of  corruption, 
shall  pi'csent  itself  to  you  as  the  refuge  of  the  unhappy. 
Once  it  was  consecrated  by  the  presence  of  your  Lord  and 
Master,  whose  steps  you  follow;  and  sacred  in  his  sight  is 
the  dust  of  his  servants.  In  this  peaceful  asylum  you  shall 
rest  safe  from  the  storms  of  time,  and  in  the  full  assurance 
of  a  happy  immortality.  As  God  liveth,  who  hath  revealed 
the  glorious  truth,  that  body  which  was  once  the  residence 
of  a  regenerated  soul,  and  the  temple  of  the  Holy  Ghost, 
shall  not  be  forever  in  ruins.  For  "the  trumpet  shall  sound, 
and  the  dead  shall  be  raised  incorruptible,  and  you  sliall  be 

*  Job,  xix.  25.    f  John,  xi.  25.    ^John,  xiv.  2,  19.    §1  Cor.  xv.  22. 

c 


18 

changed."*  You  shall  leave  in  the  grave,  disease,  pollu- 
tion, sin,  and  sorrow.  "That  whicli  was  sown  in  corrup- 
tion, shall  be  raised  in  incorruption;  that  which  was  sown 
in  dishonour,  shall  be  raised  in  glory;,  that  which  was  sown 
in  weakness,  shall  be  raised  in  power;  that  which  was  sown 
a  natural  body,  shall  be  raised  a  spiritual  body."f  Yes; 
«'there  is  a  time  appointed  when  the  year  of  the  redeemed 
shall  come;  when  the  everlasting  morning  shall  dawn;  when 
the  voice  of  the  Son  of  God  shall  pierce  the  caverns  of  the 
tomb;  shall  be  heard  over  the  dominions  of  the  dead;  shall 
reanimate  the  ashes  of  all  that  ever  lived  upon  the  earth;  and 
raise  a  glorious  and  immortal  army  from  the  bosom  of  cor- 
ruption.":}^ Whilst  the  rest  of  the  world,  whose  sins  arq 
ripe  for  the  just  retribution  of  the  Almighty,  shall  have  their 
part  in  the  lake  which  burneth  with  fire  and  brimstone, 
which  is  the  second  death;  those  who  have  Christ,  shall  be  re- 
ceived up  to  meet  their  Lord  in  the  heavens.  They  shall 
live  and  reign  with  him  forever  in  as  high  a  state  of  giory  as 
the  human  understanding  can  conceive.  That  renewal  of 
their  nature  which  was  begun  in  this  life,  shall  then  be  com- 
pleted; and  by  the  second  Adam  they  shall  be  crowned  with 
far  greater  felicity  than  they  forfeited  in  tlie  first.  The 
curse  of  disobedience  shall  not  poison  the  springs  of  their 
joy.  Sin  shall  not  retard  them  in  their  progress  to  perfec- 
tion. Repentance  shall  have  no  office  in  that  world  where 
all  is  holy,  harmless,  and  undefiled.  *<There  shall  be  no 
more  death — no  more  sorrow — no  more  pain — for  the  for- 
mer things  are  passed  away."  "Therefore  my  heart  is 
glad,  and  my  glory  rejoiceth;  my  flesh  also  shall  rest  in  hope; 
for  thou  wilt  not  leave  me  to  perish  with  the  impenitent;  thou 
wilt  shew  me  the  path  of  life;  in  thy  presence  is  fulness  of  joy; 
at  thy  right  hand  there  are  pleasures  forever  morc."||  The 
lapse  of  everlasting  ages  shall  not  diminish  the  duration  of 
my  felicity;  for  "the  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord."§    Visions  of  horour,  that  have  so  often 

**!  Cor.  XV.  42.  fl  Cor.  xv.  42.  ^Logan's  sermons.  l|PsaIm.xYi.  §Rom.  vi.  23. 


19 

appalled  the  heart  of  unhappy  man,  where  are  you  now?  Be- 
fore the  cross  of  our  Redeemer  you  vanish.  Where  now, 
0!  Death,  is  thy  sting?  By  his  Almighty  power  who  hath 
led  captivity  captive,  thy  sceptre  is  broken — thy  throne  sub- 
verted— and  thy  dominions  shaken  to  their  centre.  <»How 
hath  the  oppressor  ceased!  Is  this  the  mighty  one  that  made 
the  earth  to  tremble;  that  did  shake  kingdoms;  that  made 
the  world  as  a  wilderness,  and  destroyed  the  cities  thereof; 
that  opened  not  the  house  of  his  prisoners?"*  Hear,  O 
heavens!  and  give  ear,  O  earth!  He  who  smote  the  people 
in  wrath  with  a  continual  stroke;  he  who  ruled  the  nations 
in  anger;  he  who  carried  desolation  through  the  works  of 
God;  is  "swallowed  up  in  victory" — his  glory  is  departed— 
liis  empire  is  no  more — "Thanks  be  to  God  who  giveth  us 
the  victory  through  our  Loi'd  Jesus  Christ."f 

As  we  are  all  candidates  for  immortality,  there  cannot  be 
a  more  interesting  question  than  that  which  the  text  natu- 
rally suggests:  are  xve  entitled  to  the  character  expressed 
in  tbose  inspired  words,  "He  that  hath  tlie  Son?"  We  can 
be  at  no  loss  to  discover  that  to  have  the  Son,  in  the  senten- 
tious and  energetic  style  of  this  Apostle,  is  to  believe  saving- 
ly in  Jesus  Christ.  If  God,  in  his  providence,  hath  brought 
into  the  congregation  of  his  people  any  to  whom  this  char- 
acter does  not  belong,  they  will  not  be  offended,  if  we  ad- 
dress a  few  woi,ds  to  them  in  all  charity  and  brotherly  kind- 
ness. Fellow-travellers  with  you  through  a  valley  of  sor- 
rows, we  cannot  be  indifferent  to  your  fate.  It  matters  not 
as  to  the  ])resent  question,  whether,  unrestrained  by  the 
checks  of  conscience,  you  avowedly  reject  all  faith  in  reveal- 
ed religion;  or  whether,  which  is  more  probable,  you  have 
a  name  to  live  while  you  are  dead,  and  are  to  be  ranked 
with  that  numerous  class  of  men,  whose  religious  belief  is 
at  best  but  speculative,  and  unproductive  of  the  fruits  that 
flourish  in  the  soil  of  vital  Christianity.  Your  prospects  in 
either  case  are  alike  gloomy.     Undisguised  infidelity,  and 

•  Isaiah,  xiv.    1 1  Cor,  xv.  57. 


so 

unproductive  faith,  however  the  last  may  surpass  the  other 
ill  certain  particulars  which  need  not  be  noticed  here,  are 
Gqually  foreign  to  that  eternal  life  to  which  our  text  alludes. 
Future  misery  is  your  inevitable  portion.  And  can  you  be 
happy  in  the  anticipation  of  future  misery?  Can  you  be  hap- 
py even  under  the  surmise  of  which  you  cannot  divest  your- 
selves that  you  may  be  miserable  hereafter?  What  consti- 
tutes the  balm  of  existence?  It  is  hope.  Hope  guides  the 
wanderer  through  this  world's  wilderness,  and  as  the  dark- 
ness of  the  night  increases,  emits  a  brighter  beam  to  illumi- 
nate his  path.  But  what  is  your  hope?  It  is  even  as  the 
giving  up  of  the  ghost.  After  a  life  spent  in  toil  and  anxie- 
ty, or  exhausted  by  the  repetition  of  cloying  pleasures;  a 
life  embittered  by  the  pains  and  diseases  of  a  dying  body, 
and  the  pangs  of  an  accusing  conscience;  death  puts  an  end 
to  all  your  expectations,  and  the  clods  of  the  valley  cover 
you.  Hope  never  dispels  the  shades  of  midnight  which  en- 
wrap the  grave  of  the  impenit'snt.  The  silence  of  that  abode 
is  interrupted  only  by  the  voice  of  the  Archangel  calling  the 
dead  to  judgment.  But  what  emotion,  think  you,  will  that 
signal  excite  in  your  breasts?  Shall  it  be  hope?  Ah,  no! 
At  the  sound  of  the  last  trumpet,  despair  commences  his 
everlasting  reign;  and  none  who  reject  the  counsel  of  God 
now;  none  who  lightly  esteem  the  mystery  of  the  cross; 
none,  but  true  believers,  shall  escape  the  retribution  of  des- 
pair. Do  you  mistrust  this  representation?  **He  that  hath 
not  the  Son,  hath  not  life."  They  are  tl»e  words  immedi- 
atlely  following  the  text — the  words  of  the  venerable  John. 
"He  that  believeth  not,  shall  be  damned."* — They  are  the 
words  of  the  Son  of  iiod. 

But  from  a  theme  so  melancholy,  I  turn  with  pleasure  to 
congratulate  the  faithful  disciples  of  the  crucified  Jesus. 

Wisdom  will  be  justified  of  her  children.  "He  that  hath 
the  Son,  hath  life."  Yours  are  the  sceptres  and  the  palms 
of  Paradise.     Let  not  fears  agitate — let  not  doubts  perplex 

*  Mark,  xvi.  16. 


21 

yoiK  Know  in  whom  you  have  trusted,  and  be  persuaded 
that  he  is  able  to  keep  that  which  you  have  committed  to 
him,  till  that  day.  Happy  Christians!  <'Who  shall  lay  any 
thing  to  your  charge?  It  is  God  that  justifieth.  Who  shall 
condemn  you?  It  is  Christ  that  died;  yea,  rather  that  is  ris- 
en again;  who  is  even  at  the  right  hand  of  God;  who  also 
maketh  intercession  for  you.  Who  shall  separate  you  from 
the  love  of  Christ?  Shall  tribulation,  or  distress,  or  perse- 
cution, or  famine,  or  nakedness,  or  peril,  or  sword?  Nay, 
in  all  these  things  you  are  more  than  conquerours  through 
him  that  loved  you."*  Exposed  to  the  malignity  of  hell,  to 
the  temptations  of  the  world,  and  to  the  remains  of  that  body 
of  death  from  which  you  are,  in  this  state,  but  partially  de- 
livered; faithful  memory  will  upbraid  you  with  many  an 
unguarded  trespass,  with  many  good  deeds  omitted,  and 
many  evil  ones  perpetrated.  But  be  not  disquieted  or  cast 
down.  Let  faith  unfold  the  gates  of  the  Temple,  and  shew 
you  the  Priest — the  Altar — and  the  Holy  Victim.  Look 
forward  Christians.  A  few  more  struggles,  and  your  ene- 
mies perish:  a  few  more  storms,  and  the  sun  shall  break 
forth:  a  few  more  clouds,  and  all  will  be  serene  forever. 
The  day  is  fast  approaching  "when  your  warfare  shall  be 
accomplished;  when  sin  and  sorrow  shall  be  no  more;  when 
the  sackcloth  of  the  penitent  shall  be  exchanged  for  a  robe 
of  glory,  and  every  tear  become  a  gem  in  his  crown;  when 
sighs  and  groaiis  shall  give  place  to  the  hallelujahs  of  the 
blest,  and  faith  shall  be  resolved  into  the  vision  of  the  Al- 
mighty."! 

*  Rom.  vJU.  33,  34,  35,  37.     f  Bishop  Home 


g!gmM®ir  HUc 


CHRIST  CRUCIFIED.* 

rim  CHRISTIAJV  PASTOR'S  MOTTO. 


1  CORINTHIANS,  ii.  2. 

'*For  I  determined  not  to  know  any  thing  among  you,  save 
Jesus  Christ,  and  him  criicijied.^* 


The  celebrated  orator  of  Athens,  being  on  a  certain  occa- 
sion asked,  what  was  the  principal  thing  in  liis  art?  replied, 
*(action;'^  being  asked  what  was  the  next  considerable,  he 
again  made  answer  ** action;"  being  asked  what  possessed 
the  third  rank  in  importance,  he  persisted  in  the  same  re- 
ply, ^'action." 

In  like  manner,  but  with  far  greater  justice,  if  T  may  be 
allowed  to  illustrate  things  divine  by  things  humaih  and 
everlasting  concerns  by  the  pursuits  of  time,  were  a  Chris- 
tian pastor  interrogated  as  to  the  end  and  aim  of  his  minis- 
trations, he  would  answer,  that  it  ought  to  be  "Christ  cruci- 
fied." Were  he  asked  to  what  object  his  views  ought  next 
to  be  directed,  he  would  reply,  "Christ  crucified."  And 
were  the  same  question  put  to  him  a  third  time,  or  as  often 
as  the  inquirer  might  choose,  he  would  still  proclaim,  "Christ 
crucified." 

If  we  offer  the  prayers  of  the  church,  it  is  on  the  altar  of 
"Christ  crucified."  If  we  preach  the  word,  it  is  the  founda- 
tion of  "Christ  crucified,"  on  which  we  build  every  instruc-- 
tion,  moral,  doctrinal,  and  experimental.  If  we  dispense 
the  holy  sacraments,  it  is  that  we  may  set  forth  in  them  the 

•First  Sermon  after  Ordination. 


23 

august  spectacle  of  "Christ  crucified."  If  we  administer 
consoiatioji  to  the  children  of  sorrow,  to  the  ))oor  and  the 
destitute,  to  the  hroken  spirit,  to  the  contrite  heart,  it  is  the 
blood  mingled  source  of  "Christ  crucified,"  from  which 
alone  the  streams  of  comfort  are  derived.  "Christ  cruci- 
fied," is  the  all  in  all,  the  first  and  the  last,  the  beginning 
and  the  ending  of  our  public  ministrations,  and  ought  to  be, 
of  our  private  studies.  Such  must  have  been  the  sentiments  of 
St.  Paul,  when  he  told  the  Corinthians  tliat  "he  determined 
not  to  know  any  thing  among  them,  save  Jesus  Christ,  and 
him  crucified." 

As  this  great  apostle  was  well  skilled  in  the  learninp*  of 
his  day,  his  determination  cannot  be  interpreted  in  its  literal 
acceptation.  lie  does  not  mean  that  he  sought  to  divest 
himself  of  the  various  knowledge  which  he  had  acquired. 
This  would  have  been  impossible,  had  he  been  so  inclined; 
nor  can  we  discover  vAhat  good  purpose  it  would  have  an- 
swered. We  may  suppose  him  paraphrasing  his  own  text 
thus:  "Whatever  attainments  I  may  have  made  in  science, 
however  agreeable  tiie  display  of  them  might  be  to  some; 
and  notwithstanding  that  love  of  popular  applause,  which  is 
too  apt  to  obtrude  itself  upon  the  minds  of  public  men,  yet 
I  have  resolved  to  make  no  confused  mixture  of  the  things 
of  God  with  the  things  of  man;  I  am  resolved  to  be  silent 
on  my  attainments  in  the  wisdom  of  the  age;  I  have  resolv- 
ed to  teach  no  other  doctrine  but  that  which  is  the  power  of 
God  unto  salvation,  the  doctrine  of  Jesus  Christ;  and  to 
consult  no  otiier  interest  but  that  which  involves  youi*  im- 
mortal concerns,  the  interest  of  Jesus  Christ.  Of  Jesus 
Christ  do  I  say?  Nay;  of  Jesus  Christ,  and  him  cnicijied; 
the  rock  of  offence  to  the  Jew,  and  the  object  of  contempt  to 
the  Gentile." 

This  was  St.  Paul's  determination,  my  brethren:  and,  I 
doubt  not,  you  feel  that  it  was  worthy  the  greatness  of  the 
man. 

IJut  that  \v%  may  form  the  more  judicious  estimate  of  it, 


24 

and  improve  it  to  our  greater  benefit,  let  us  see  what  those 
matters  might  be  which  he  resolved  not  to  know. 

First. — He  resolved  not  to  compliment  the  false  taste  of 
the  Corinthians,  by  perverting  the  end  of  his  ministry,  and 
inculcating  for  doctrines,  the  commandoients  of  men,  and 
the  systems  of  a  vain  science. 

Corinth  was  a  city  of  Greece,  abounding,  like  its  other 
cities,  in  learned  men.  Its  inhabitants  were  curious  and  in- 
quisitive^ and  before  the  planting  of  a  Christian  church 
among  them,  universally  devoted  to  philosophical  pursuits. 
Their  philosophy,  however,  was  superficial  and  variable^ 
well  characterized  by  our  apostle  elsewhere,  as  consisting 
in  "oppositions  of  science  falsely  so  called."  It  was,  in 
short,  such  a  philosophy  as  we  may  expect  to  find  among 
men  left  to  the  unassisted  investigations  of  frail  reason,  or 
voluntarily  closing  their  eyes  against  superior  light.  Such 
as  it  was,  however,  they  were  enamoured  of  its  imaginary 
charms,  and  measured  their  opinions  of  other  men  by  the 
attachment  or  the  aversion  which  they  discovered  to  their 
own  favourite  pursuit.  Every  new  philosopher  superseded 
those  who  had  gone  before  him,  in  the  admiration  of  this 
fickle  people;  and  tlie  flame  of  rivalship  often  burst  fortli  be- 
tween the  schools  of  contemporary  sages.  Something  of  this 
disposition  is  observable  in  the  divisions  which  arose  amoiig 
the  converts  whom  St.  Paul  had  formed  into  a  church  at 
Corinth.  "It  hath  been  declared  unto  me  of  you,  my 
bretliren,"  says  tl»e  apostle,  "that  there  are  contentions 
among  you;  every  one  of  you  saying,  'I  am  of  Paul;  and  I 
of  Apollos;  and  I  of  Cephas;  and  I  of  Christ."* 

Besides  this,  there  were  among  the  Corinthian  converts, 
Jews,  who  contended  for  the  Mosaic  ceremonies,  and  by 
their  superstitious  observances,  made  the  sacrifice  of  Christ 
of  none  cflcct. 

Against  all  these  empty  conceits;  this  idle  sophistry;  this 
philosophy,  so  uncertain,  so  vain,  and  so  useless:  this  su- 

*rcor.  i.  11.  12. 


perstition,  prej^nant  with  such  anti-christiaii  issues;  the 
apostle  puts  lumself  in  arms.  He  determines  to  give  it  no 
quarter;  to  know  nothing  of  it;  and,  in  all  his  sermons,  his 
writings,  his  conferences,  and  his  defences,  to  inculcate  the 
truth,  in  its  simplicity,  of  "Jesus  Christ,  and  him  crucified." 
H'  re  him  publish  the  holy  challenge:  "Where  is  the  wise? 
where  is  the  scribe?  where  is  the  disputer  of  this  world? 
Hath  not  God  made  foolish  the  wisdom  of  this  world?  For, 
after  that,  in  the  wisdom  of  God,  the  world,  by  wisdom, 
knew  not  God;  it  pleased  God,  by  the  foolishness  of  preaeh- 
ing,  to  save  t!ien»  that  believe.  For  the  Jews  require  a 
sign,  and  the  Greeks  seek  aftei*  wisdom,  but  we  preach 
*< Christ  crucified,"  unto  the  Jews,  a  stumbling  hlock,  and 
unto  the  Greeks  foolishness;  but  unto  them  which  are  call- 
ed both  Jews  and  Greeks,  Christ,  the  power  of  God,  and 
the  wisdom  of  God;  berause  the  foolishness  of  God  is  wiser 
than  men,  anti  the  weakness  of  God  is  stronger  than  men."* 
Second. — St.  Paul  determined  to  shew  no  indulgence  to 
the  criminal  pursuits  of  the  people  among  whom  he  officiated. 
He  obeyed  the  superiour  impulse  which  warned  him  to  cry 
aloud,  and  spare  not.  From  the  convenience  of  her  situa- 
tion for  commerce,  Corintii  was  among  the  most  opulent 
of  ancient  cities.  She  was  amply  provided  with  the  accom- 
modations, the  elegancies,  and  the  superfluities  of  life. 
This,  by  a  natural,  or  at  least,  a  too  common  consequence, 
betrayed  her  citizens  into  luxui-y  and  impure  vices;  and  such 
lengths  did  they  proceed  in  sin,  that  they  became  infamous, 
even  to  a  proveiib.  This  epistle  furnishes  melancholy  evi- 
dence that  even  of  the  converts  to  the  Christian  profession, 
many  did  not  abjure  their  former  propensities.  Not  to 
speak  of  that  litigious  spirit  which  led  them,  on  every  slight 
difference,  to  heathen  tribunals.  One  of  their  members  is 
stigmatized  with  the  crime  of  incest;  and  many  did  eat  and 
drink  judgment  to  themselves,  by  profaning,  througli  intem- 
perance, the  holy  communion  of  Christ's  body  and  blood. 

*1  Cor.  i.  20.— 25. 
D 


Practices,  so  far  from  compoi'ting  with  the  doctrine  of  •'<Jesu$ 
Christ,  and  him  crucified,"  that  they  crucified  the  Son  of  God 
afresh,  and  put  him  to  open  shame. 

In  this  state  of  things,  when  conduct  and  principle  were 
so  much  at  variance,  what  should  the  apostle  do?  should  he 
suffer  them  to  continue  in  sin?  or  should  he  compromise  mat- 
ters, hy  allowing  them  to  compound  with  duty,  and  to  excuse 
-violations  of  one  statute,  by  obedience  to  another?  or  finally, 
should  he  lay  his  axe  at  the  root,  and  by  one  stroke,  tut  down 
the  tree  of  wickedness?  He  could  not  hesitate.  He  "determin- 
ed not  to  know  any  thing,  save  Jesus  Christ,  and  him  crucifi- 
ed." The  cause  of  Christ  suffered  reproach  from  the  crimes 
of  those  who  avouched  it.  The  person  of  Christ  was  wounded 
by  those  of  his  own  household.  The  end  for  \yhich  Christ  of- 
fered himself  upon  the  cross,  which  was,  that  he  might  purify 
to  himself  a  peculiar  people,  zealous  of  good  works,  was  de- 
feated. Their  own  bodies,  which  Christ  had  consecrated  by 
his  spirit,  as  so  many  temples  for  himself,  were  defiled.  This 
was  the  ground  taken  by  the  apostle,  from  which  to  convince 
the  Corinthians  of  sin.  This  was  the  weapon  which  he  grasp- 
ed, and  triumphantly  used  to  break  in  pieces  the  power  of 
corruption.  He  rested  in  no  plea;  he  taught  no  doctrine;  he 
consulted  no  interest,  but  <'Jesus  Christ,  and  him  crucified." 

Third. — St.  Paul  determined  not  to  consult  his  own  fame 
in  the  display  of  genius  and  eloquence.  <'And  I,  brethren," 
says  he,  "when  I  came  to  you,  came  not  with  excellency  of 
speech,  or  of  wisdom,  declaring  unto  you  the  testimony  of 
God."  "And  my  speech,  and  my  preaching,  was  not  with 
enticing  words  of  man*s  wisdom,  but  in  demonstration  of 
the  Spirit  and  of  power."*  But  let  us  not  conspire  with  ig- 
norance, bigotry,  and  fanatacism,  to  mistake  the  apostle. 
Was  he  not  eloquent?  Yes.  History,  profane  or  sacred, 
names  not  the  man  possessed  of  more  persuasive  or  com- 
manding powers,  than  Paul  of  Tarsus.  We  cannot  surely 
forget  the  day  when  the  citizens  of  Lystra  mistook  him  for 

*  I  Cor.  ii.  1.  4. 


Mercury,  the  idol  god  of  eloquence.  We  cannot  forget  his 
numerous  defences,  and  the  honest  arts  which  he  employe*! 
to  interest  men  in  his  cause.  We  cannot  forget  that  Felix, 
on  his  tribunal,  trembled  before  his  venerable  prisoner,  when 
he  reasoned  of  righteousness,  temperance,  and  judgment  to 
come.  Nor  yet  caji  we  forget  that  compliment  which  the 
energy  of  the  speaker  extorted  from  his  royal  hearer;  <'A1- 
most  thou  persuadest  me  to  be  a  Christian;"*  or  that  noble 
answer,  "I  would  to  God  that  not  only  thou,  but  also  all 
that  hear  me  this  day,  were  both  almost  and  altogether  such 
as  I  am,  except  these  bonds."  But  let  us  not  multiply 
words.  The  epistle  which  lies  open  before  me  furnishes 
abundant  proof  tiiat  Paul  was  an  orator  of  the  very  first 
class.  AVhat  could  he  mean  then  by  telling  this  people  tliat 
he  came  not  to  them  with  the  excellency  of  speech?  He 
meant,  that  he  despised,  and  purposely  avoided  that  artifi- 
cial pomp  and  turgidity  of  a<hlrcss  which  constituted  the 
fashionable  eloquence  of  the  times.  He  meant,  that  he  wouhl 
make  no  ohlique  attempts  to  work  upon  the  prejudices  of  his 
hearers,  and  to  enlist  their  passions,  apart  from  the  sober 
dictates  of  their  understandings.  He  meant,  that  he  would 
not  disparage  the  christian  cause;  the  noblest  cause  on  which 
the  sun  of  heaven  ever  shone;  by  pursuing  such  measures  as 
are  generally  made  to  sustain  and  promote  the  Worst  of 
causes.  In  those  days,  and  in  those  regions  of  mental  and 
moral  prostitution,  elocpience  had  very  little  either  of  force 
or  dignity.  It  was  not  the  language  of  nature,  of  feeling, 
or  of  integrity.  It  was  the  laboured  produce  of  mercenary 
artists;  and  more  frequently  employed  to  advance  the  inter- 
ests of  vice,  than  those  of  truth  and  goodness.  The  apos- 
tle himself  has  well  described  it;  "the  enticing  words  of 
man's  wisdom."  Justly  did  he  spurn  such  "excellency  of 
speech.*'  The  christian  cause  would  have  been  injured,  not 
promoted  by  it.  That  cause  has,  in  itself,  weight  more 
than  sufficient  to  command  both  assent  and  respectj  and 

♦  Acts,  xxvi.  28.  29. 


28 

where  it  fails  to  receive  either,  siicli  failure  proceeds  from 
an  evil  which  human  art  cannot  remedy,  which  man's  rhet- 
orick  cannot  probe,  <«a«  evil  heart  of  unbelief.'^  Instead  of 
resorting  to  such  helps,  the  apostle  determined  to  repair  to 
«Jesus  Christ,  and  him  crucified."  lie  resolved  to  elevate 
the  cross,  and  present  a  Saviour  bleeding  on  it.  This  is  the 
true  eloquence  of  the  sacred  chair;  the  eloquence  of  feeling; 
the  eloquence  of  sense;  the  eloquence  to  which  every  heart 
is  accessible  in  the  day  of  God's  powewul  working. 

But  he  meant,  further,  that  whatever  good  effects  might 
result  from  his  ministry,  he  did  not  make  them  a  subject  of 
glorying  to  himself;  as  if  the  excellency  of  his  speech  had 
produced  them;  or  as  if  the  enticing  words  of  his  own  wis- 
dom had  convinced  the  minds  and  changed  the  hearts  of  the 
people.  «<I  have  planted,'*  said  he,  *'but  God  gave  the  in- 
crease." He  rendered  praise  where  praise  was  due,  to  the 
great  name  of  the  wonder-working  God.  He  referred  his 
success  to  the  demonstration  of  the  Spirit,  and  the  resistless 
power  of  Heaven  accompanying  the  instituted  means  of  suc- 
cess; the  exposition  of  the  doctrine  of  "Jesus  Ciirist  and 
him  crusified." 

Fourth. — St.  Paul  determined  not  to  consult  with  flesh 
and  blood;  not  to  shrink  from  personal  danger;  not  to  iii^ 
dulge  in  ease  and  indolence  when  duty  should  summon  him 
to  activity,  and  to  toil.  For  evidence  of  this,  we  need  not 
loot  beyond  his  two  epistles  to  the  Corinthian  believers. 
«Even  unto  this  present  hour,"  says  he,  for  himself  and  his 
brethren  in  the  primitive  ministry,  «we  both  hunger,  and 
thirst,  and  are  naked,  and  are  buffetted,  and  have  no  certain 
dwelling  place;  and  labour,  working  with  our  hands;  being 
reviled,  we  bless;  being  persecuted,  we  suffer  it;  being  defa- 
med, we  entreat;  we  are  made  as  the  filth  of  the  world,  and 
ure  the  offscouring  of  all  things  unto  this  day."*  All  this 
for  the  name  of  Jesus  Christ,  and  him  crucified!  What  dili- 
gence and   activity   did  he   display  in  the  sacred  cause! 

»lCor.lv.  11. 12, 13.    . 


39 

«<Tliough  T  be  free  from  all  men,"  says  lie,  "yeVliave  I  made 
myself  servant  unto  all  that  I  miglit  gain  the y(, re,     .^nd 
unto  the  Jews   I  became  as  a  Jew,  that  I  mi^y.  gain  the 
Jews;  to  them  that  are  under  the  law,  as  under  t\t  law,  fhat 
I  might  gain  them  that  are  under  the  law:  to  thdnthat  arc 
without  law,  as  without  law,  (being  not  without  law  to'iod, 
but  under  the  law  to  Christ,)  that  1  might  gain  them  hat 
are  without  law:  to  the  weak  became  I  as  weak,  :hat  I  niVht 
gain  the  weak.     I  am  made  all  things  to  all  men,  tha  £ 
might  by  all  means  save  some.     And  this  1  do  for  the  gu 
pel's  sake."*     «*Giving  no  offence  in  any  thing,  tliat  tl 
ministry  be  not  blamed:  but  in  all  things  approving  our 
selves  as  the  ministers  of  God,  in  much  patience,  in  afflic- 
tions, in  necessities,  in  distresses,   in  stripes,  in  imprison- 
ments, in  tumults,  in  labours,  in  watchings,  in  fastingsj  by 
pureness,  by  knowledge,  by  long-suifering,  by  kindness,  by 
the  Holy  Ghost,  by  love  unfeigned,  by  the  word  of  truth,  by 
the  power  of  God,  by  the  armour  of  rigliteousness  on  the 
right  hand  and  on  the  left,  by   honour  and  dishonour,  by 
evil  report  and  good  report^  as  deceivers,  and  yet  true;  as 
unknown,  and  yet  known;  as  dying,  and,  behold,  we  li\c; 
as  chastened,  and  not  killed;  as  sorrowful,  yLt  always  re- 
joicing; as  poor,  yet  making  many  rich;  as  having  nothing, 
and  yet  possessing   all  things.     0.  ye   Coi^nthiuns!    our 
mouth  is  opened  unto  you;  our  heart  is  enlarged."! — i-Aro 
they  ministers  of  Christ?"  exclaims  t!)e  apos<;le,  alluding  to 
certain  jierverse  and  schismatical  ecclesiast/cks;  <'are  they 
ministers  of  Christ?  I  am  more:  In  laboursmore  abnvjdant, 
in  stripes  above   measure,  in  prisons   mti'e   frequent,   in 
deaths  oft.     Of  the  Jews,  five  times  receiv(d  I  forty  stripes 
save  one.     Thrice  was  I  beaten  with  rods  once  v.as  I  ston- 
ed, thrice  I  suffered   shipwreck,  a  night  and  a  day  I  liave 
been  in  the  deep;  in  Journeyings  often,  ii  perils  of  waters, 
in  perils  of  robbers,  in  perils  by  mine  ovn  countrymen,  in 
perils  by  the  heathen,  in  perils  in  the  c/ty,  in  perils  in  the 

*  1  Cor.  ix.  19.— 23.    f  2.  Cor.  vi.  3.— U. 


30 

mlderiiess,  n  perils  in  the  sea,  in  perils  among  false  bretU- 
ren;  in  weriness  and  painfulness,  in  watcliings  often,  in 
hunger  an  thirst,  in  fastings  often,  in  cold  and  nakedness. 
Besides  fcese  things  that  are  without,  that  which  cometh 
upon  ni^duly,  the  care  of  all  the  churches."     "Who  is  weak 
and  /  am  not  weak?    who  is  offended  and  I  burn  not?    If  I 
mu?  needs  glory,  I  will  glory  of  the  things  which  concern 
mynfirmities.     The  God  and  Father  of  our  Lord  Jesus 
Crist,  who  is  blessed  forevermore,  knoweth  that  I  lie  not."* 
«i/nd  I  will  very  gladly  spend,  and  be  spent  for  you;  though 
p  more  abundantly  I  love  you,  the  less  I  be  loved."f 
/Thus,  my  brethren,  we  have  the  sufferings,  the  diligence, 
lid  the  zeal  of  Paul,  narrated  in  the  words  of  Paul.     If  we 
nistrust  him  in  his  own  cause,  let  the  author  of  the  "Acts  of 
ihe  Apostles"  be  heard  for  him.     We  have  only  to  open  those 
sacred  memoirs,  to  obtain  a  thorough  conviction  that  Paul 
has  not  exaggerated  in  the  story  of  his  wrongs,  his  distres- 
ses, his  dangers,  his  zeal,  his  faith,  and  his  philanthropy. 
If  it  be  asked,  why  he  did,  and  why  he  suffered,  all  these 
things?    the  text  gives  his  own  answer;   *<I  determined  not 
to  know  any  thing,  save  Jesus  Christ,  and  him  crucified." 

From  what  has  been  said,  we  may  obviously  collect  the 
duty  of  the  christian  pastor.  I  am  sensible  that  there  is  no 
small  differerce  between  the  time  when  St.  Paul  wrote  his 
epistles,  and  tlat,  in  which  we  live;  between  the  apostolical 
character  and  imctions,  and  the  character  and  functions  of 
the  ordinary  psstor;  between  the  situation  and  circumstan- 
ces of  the  peoph  to  whom  the  apostles  ministered,  and  those 
of  christian  conrregations  in  our  day.  The  difference,  how- 
ever, may  be  magnified  to  an  unwarrantable  degree.  Men, 
in  all  ages,  have  the  same  passions,  and  similar  prejudices. 
That  evil  hear  of  unbelief  which  opposed  the  gospel  in 
its  early  period,  still  continues  to  wage  the  same  war. 
Pride,  avarice,  antition,  luxury,  sensuality,  still  maintain 
their  empire  over  tie  unrenewed  heart,    A  vain  philosophy 

*  2.  Cor.  xi.  23,-31.   f  2.  Cor.  xii.  15. 


31 

has  not  ceased  to  be  conspicuous  through  every  successive 
period  of  the  history  of  civilized  man.  Nor  is  it  now  a  less 
inveterate  or  less  rancorous  foe  to  the  christian  cause  than 
in  past  ages. 

The  church  too,  is  corrupted  by  false  teachers.    Jesu: 
is  betrayed  by  those  who  profess  to  glory  in  his  name.    Som 
would  deprive  him  of  his  Deity.     Others  assail  the  tremei 
dous  mystery  of  his  atonement.     Some  deny,  and  ma) 
weaken,  the  necessity  of  divine  influences  to  regenerate  t 
corrupt  nature  of  man.     And  not  a  few  appear  to  build  th 
hopes  of  final  acceptance  on  their  personal  virtues  and  b 
dispositions,  in  disparagement  of  "Jesus  Christ,  and 
crucified." 

But  besides  this  laxity  of  religious  principle,  thert® 
many  things  practised,  inconsistent  with  gospel  purity 

Against  all  these  errors  of  doctrine  and  of  deportm*  " 
is  incumbent  on  the  Christian  pastor  to  arm  himsej''^*'" 
the  weapons  of  spiritual  warfare.     Surrounded  py'^*^^' 
sophistry  and  counterfeit  Christianity,  it  is  his  pji't  ^now 
nothing,  "save  Jesus  Christ,  and  him  crucified."     '^  ^^"^ 
preach  the  word.     Let  him  reprove  for  sin.     lict  i»T(i  ex- 
hort to  holiness.     Let  him  exert   himself  to  ores've  the 
peace,  unity,  and  purity  of  the  church,  whateveipejecution 
or  opposition  he  may  experience  on  that  accouit.   Lethini 
be  faithful  and  assiduous  in  the  exercise  of  ^ery  lerional 
and  pastoral  duty,  and  endeavour,  by  his  cc/iversitioi,  to 
adorn  the   profession  of  the  gospel.      If  tl|^   he^d  jf  the 
church  shall  vouchsafe  to  honour  his  minist^^  by  the  seal  oC 
success,  let  him  not  fail  to  acknowledge  tli*  denonstration 
of  the  spirit  and  power  from  on  high.     In  a  w»r(],  let  him, 
though  at  an  humble  distance,  walk  in  thf  foasteps  of  that 
great  apostle  who  "determined  not  to  know  my  thing?  save 
Jesus  Christ,  and  him  crucified." 

But  the  obligations  of  the  ministry  imply  correlative  du- 
ties on  the  part  of  Christian  people.  If  that  mind  be  in 
them,  without  which  no  man  can  be  a  tnie  disciple  of  the 


Soil  of  God;  they,  too,  will  "determine  not  to  know  any 
thing,  save  Jesus  Christy  and  him  crucified."  If  they  pos" 
$ess  but  a  small  portion  of  deference  to  the  authority  of  this 
loly  apostle,  they  will  countenance  no  ministrations  which 
ve  not  for  their  object  "Jesus  Christ,  and  him  crucified." 
hey  will  silence,  by  marked  neglect,  the  clamourous  dis- 
putations of  heresy  and  schism.  They  will  frown  indig- 
na'stly  upon  every  attempt  to  pervert  the  truth,  and  adulter- 
ate the  pure  and  simple  religion  of  the  gospel.  They  will  re- 
ceive, in  charity,  admonitions  given  in  c'  arity,  and  suffer 
\ith  meekness,  the  word  of  exhortation,  kn«)\ving  that  for 
CApry  means  of  grace,  and  every  season  of  Christian  instruc- 
tim  and  disripline,  they  will  be  made  rigidly  to  account. 

'^ou  will  readily  conceive  that  I  have  chosen  to  address 
you  on  this  subject,  my  brethren,  in  consequence  of  the  re- 
latioi  wVich  a  late  solemn  transaction  has  constituted  be- 
tweeii  (is.  I  have  not  the  vanity  and  presumption  to  believe 
myself  caled  either  to  perform  the  extent  of  St.  Paul's  du- 
ty, or  to  eicounter  the  severity  of  his  trials,  nor  have  I  the 
weakness  ii\([  rashness  to  ascribe  Corinthian  vices  to  you, 
my  brethren  Yet  I  cannot  but  think  it  incumbent  on  every 
pastor,  especially  in  the  early  stages  of  liis  ministry,  to  stu- 
dy fpostolic  example,  and  imitate  apostolic  practice,  as  far 
as  circuinstajces  shall  permit,  or  make  it  necessary.  When 
therefore,  I  -eview  this  discourse,  when  I  weigh  the  full 
import  of  the  apostle's  determination  "not  to  know  any 
thing,  sa^'^;  Jesus  Christ,  and  him  crucified,"  when  I  con- 
sider tnat  W  issuming  among  you  the  office  to  which  an 
over  ruling  yro  idence  hath  called  me,  I  have  already  im- 
plicitly madli  this  determination  mine;  when  1  reflect  that 
the  vows  of  GVd  are  upon  me.  vows  solemnly  offered  in  your 
presence,  my  W-ethren,  and  in  the  presence  of  God — of 
Christ — and  of  tlie  holy  angels,  and  recorded  in  the  eternal 
register  of  heaven;  when  I  anticipate  the  day  of  "dread  de- 
cision," and  in  imagination  hear  the  great  God  say  to  me, 
*<Give  an  account  of  thy  stewardship,  and  be  no  longer 


steward,  and  tell  me  concerning  the  blood  of  the  people 
among  whom  I  appointed  thee  to  minister,'*  mixed  sensa- 
tions of  zeal  and  diffidence  overcome  me. 

Let  us,  my  brethren,  co-operate  in  the  promotion  of  our 
spiritual  concerns.  Let  us  unite  in  determining  "not  to 
know  any  thing,  save  Jesus  Christ,  and  him  crucified.'* 
Let  us  supplicate  the  blessing  of  heaven  upon  the  ministe- 
rial relation.  Let  me  have  your  prayers,  that  he  who  per- 
fects divine  strengtli  in  human  weakness,  and  glorifies  him- 
self by  human  infirmity,  may  grant  to  his  young  and  unwor- 
thy servant,  strength  equal  to  his  day;  may  qualify  him  for 
what  he  has  called  him  to  perform;  may  replenish  him  witli 
all  gifts  and  graces  necessary  for  the  pastoral  office;  may 
accompany  his  ministry  with  the  unction  of  the  spirit,  and 
the  irresistible  power  of  grace;  and  own  it  as  the  instru- 
ment of  converting  sinners,  and  establishing  and  comforting 
saints. 

And  now,  my  brethren,  to  God's  mercy  I  commend  you. 
The  grace  of  Christ  be  multiplied  unto  you.  Jehovah  bless 
you,  and  keep  you.  Jehovah  make  his  face  to  shine  upon 
you,  and  be  gracious  unto  you.  Jeliovah  lift  up  the  liglit  of 
his  countenance  upon  you,  and  give  you  peace. — Amen. 


PRAYER. 

Almighty  God!  the  giver  of  all  good!  who  didst  enable 
us,  with  one  accord,  to  be  in  thy  temple  to  serve  thee  this 
morning,  graciously  follow,  with  thy  powerful  benedictiori, 
thy  word  read  and  preached;  the  celebration  of  thy  praises; 
and  the  supplications  that  have  been  offered  thee.  Be  pro- 
pitious to  the  sacred  connection  of  pastor  and  people,  re- 
cently established  here.  Grant  us  grace,  that  we  may  de- 
termine not  to  know  any  thing,  "save  Jesus  Christ,  and 
him  crucified."  Give  us  strength  equal  to  our  day — quali- 
E 


34! 


fications  commensurate  with  our  duties — and  that  zeal  for 
God,  which  is  according  to  knowledge.  And  mercifully 
grant  that  on  that  awful  day,  to  which  we  are  all  fast  ad- 
vancing, when  an  assembled  world  shall  stand  at  thy  bar, 
the  pastors  of  this  church,  and  their  people,  shall  be  evidence 
for  each  other  that  thy  cause  prospered  amongst  them. 

God  of  our  lives!  enable  us  to  rejoice  in  thee!  God  of  our 
fathers!  may  we  stay  ourselves  upon  thee!  Jehoyah!  in  whom 
is  everlasting  strength,  suffer  us  not  to  fall  from  thee!  Teach 
us  thy  ways,  and  lead  us  in  thy  paths,  for  thy  name's  sake, 
O  God!  for  thou  art  the  God  of  our  salvation! 

Through  the  mediation  of  thy  dear  Son,  our  Lord  and 
Saviour  Jesus  Christ,  we  beseech  thee  to  hear  and  answer 
our  petitions,  and  our  soul§  shall  glorify  thee  forever  and 
ever. — Amen. 


si3!Bii(D3^  am 


FUNERAL  SERMON.* 


I.    THESS.    IV.    Xlll. 

*'Bnt  1  would  not  have  you  to  be  ignorant,  brethrenf  coil' 
cerning  them  which  are  asleep,  that  ye  sorrow  not  even  as" 
others  which  have  no  hope." 

Kegret  at  the  loss  of  those  we  love,  is  an  emotion  natu- 
ral to  all.  There  is  a  chord  in  every  heart  which  vibrates 
at  the  touch  of  funeral  sorrow.  Like  other  affections,  how- 
ever, it  must  be  controled  by  religion.  Excess,  here,  is  as 
unwarrantable,  as  deficiency  is  reproachful.  We  have  the 
true  measure  assigned,  in  the  words  of  the  text,  if  we  g;ive 
them  their  full  and  proper  latitude.  They  teach  us  the  sen- 
timents with  which  we  should  be  inspired,  when  called  to 
survive  those  who  are  dear  to  nsj  those  who  have  ever  pos- 
sessed our  venei'ation,  or  on  whom  our  souls  rest  with  the 
fondness  of  attachment.  The  sorrow  caused  by  their  death 
our  text  does  not  condemn.  But  it  distinguishes  it,  that  it 
may  be  lawful,  from  hopeless  grief.  The  emotion,  in  itself 
natural,  circumstances  render  either  innocent  or  criminal. 
It  is  innocent,  when  compatible  with  those  bright  anticipa- 
tions which  Christianity  allows  and  commands  us  to  form. 
It  is  criminal  when  it  assumes  the  dark  hue  of  despair;  when 
it  is  founded  either  on  a  principle  of  mistrust,  or  on  a  prin- 
ciple of  unbelief. 

In  the  first  place. — Originating  in  a  principle  of  mistrust 
of  providence,  this  sorrow  is  criminal.     Such  is  the  nature 

•Occasioned  by  the  death  of  the  late  Dr.  Alusok,  first  Pastor  of  tlie  firtt 
Presbyterian  Church  in  Baltimore. 


36 

of  this  world^s  connections,  that  they  frequently  centre  in 
a  single  point.  The  interests,  the  rank  and  splendour  of  a 
family,  depend  on  an  individual. 

A  friend — a  father — forms,  unites,  governs,  and  protects 
the  whole.  He  expires^  and  all  that  can  render  life  desira- 
ble; rank,  pleasure,  competence,  are  buried  in  his  tomb.  At 
this  prospect,  nature  shudders;  faith  becomes  obscure;  and 
the  soul,  impressed  with  gloomy  images,  discerns  her  own 
destruction  in  the  loss  of  her  support,  and  loses  her  energy 
in  the  contemplation  of  approaching  misery.  Hence  those  im- 
petuous movements;  those  piercing  shrieks;  resembling  the 
lamentations  of  Rachel,  "who  would  not  be  comforted  because 
her  children  were  not."  Hence  those  liighly  wrought  repre- 
sentations of  past  felicity;  those  exaggerations  of  present 
suflfering;  those  gloomy  prognostications  of  future  woe. 

There  can  be  no  difficulty  in  pronouncing  such  sorrow 
criminal.  When  the  loss  of  any  temporal  good  excites  these 
despondent  sensati&ns,  there  is  the  clearest  evidence  that  it 
maintained  the  chief  place  in  our  affections.  But  the  most 
innocent  and  commendable  ties  cease  to  be  innocent  and 
commendable,  when  they  are  drawn  too  close.  To  make 
any  object  whatever  the  centre  of  our  felicity,  is  to  seat  it 
on  the  throne  of  Divinity;  and  convert  it  into  an  idol.  Our 
religion  admonishes  us  to  make  the  Almighty  the  unrivalled 
object  of  our  most  ardent  desire;  our  growing  love;  and 
firmest  reliance.  It  is  only  in  the  life  of  the  world  to  come 
that  our  union  with  God  can  be  consummated;  and  there- 
fore our  religion  forbids  us  to  look  for  ultimate  and  supreme 
happiness  in  the  present  life.  And  were  religion  silent; 
reason  would  hold  the  same  language.  Reason  would  in- 
struct us  to  form  only  mutable  attachments  for  objects  that 
change  with  the  changes  of  time,  and  pass  with  the  fleeting 
moments.  Reason  would  teach  us  that  tliey  who  "have 
wives,  be  as  though  they  had  none;  and  they  that  weep,  as 
though  they  wept  not;  and  they  that  rejoice,  as  tliough  they 
rejoiced  not;  and  they  that  buy,  as  though  they  possessed 


•      37 

not;  and  they  that  use  this  world,  as  not  abusing  it:  for  the 
passion  of  this  world  passeth  away."*  Reason  would  say 
"put  not  your  trust  in  princes,  nor  in  the  sons  of  men,  in 
whom  there  is  no  help.  Their  breath  goeth  forth,  they  re- 
turn to  their  earth;  in  that  very  day  their  thoughts  perish."f 
In  the  second  place. — Originating  in  a  principle  of  unbe- 
lief, this  sorrow  is  criminal.  It  is  no  unusual  thing  for  a 
man  to  make  his  own  happiness  the  criterion  by  which  to 
judge  of  another's.  He  who  esteems  life  the  greatest  good, 
Avill  be  inclined  to  view  the  victim  of  death  as  an  object  of 
the  tendercst  compassion.  He  will  regard  death  itself  as 
the  ruin  of  all  that  is  great  and  good  and  fair.  Had  some 
untoward  fortune  stripped  the  deceased  of  Ins  possessions; 
had  he  been  deprived  of  external  ease,  or  inward  repose;  the 
mourner  would  have  commiserated  his  infelicity;  but  what 
bounds  shall  be  set  to  lamentation,  when  death  lays  the  aj?;e 
at  the  root  of  earthly  bliss,  and  levels  the  proudest  hopes  at 
a  blew?  My  brethren,  such  grief  comports  not  with  the 
faith  of  Christianity.  You  believe  the  soul  immortal;  yoa 
believe  that  in  the  moment  of  dissolution,  she  ascends  to 
Heaven;  and  that  holy  angels  who  had  encamped  around! 
her  for  her  protection  and  defence,  carry  her  to  the  bosom 
of  God.  You  have  known  her  to  sigh  and  pant  for  the  hour 
of  deliverance;  and  yet  when  that  hour  arrives,  your  cries 
and  your  tears  would  seem  to  class  her  among  unhappy  spi- 
rits. Ah,  how  inconsistent!  This  soul  was  indeed  an  ob- 
ject of  pity,  when,  treading  the  path  of  salvation,  impending 
dangers  threatened  her  every  step;  wlien  participating  th» 
interests  of  the  church  universal,  she  saw  that  church  inva- 
ded by  corruption,  and  error,  and  fanaticism;  when,  explo- 
ring truth,  she  was  opposed  by  the  impenetrable  veil  of  mys- 
tery; and  aspiring  to  perfection,  found  it  unattajjiable.  But 
will  you  now  pity  her,  when  slie  basks  in  the  blaze  of  the 
divine  glory?  When  sl»e  stands  on  Mount  Zion;  when  she 
dwells  in  the  heavenly  Jerusalem;  surrounded  by  the  spijit> 

•  1  Cor.  vii.  29.— 31.     f  Psalm,  cxlvi.  S.  4. 


38 

of  the  just;  and  consociated  with  the  assemhly  of  the  first- 
born? Will  you  now  pity  her,  when  the  spirit  of  God  has 
pronounced  <<blessed  are  the  dead  who  die  in  the  Lord  for 
they  rest  from  tlieir  toils  to  everlasting?" 

My  brethren;  accuse  me  not  of  preaching  a  harsh  and  un- 
feeling morality;  in  censuring  the  grief  that  flows  to  the 
memory  of  the  dead.  It  is  not  the  grief,  it  is  the  excess, 
which  I  censure.  It  is  that  ungovernable  emotion,  which 
regardless  of  the  religious  principle,  incites  us  to  act  as  if 
there  were  no  hope  beyond  life;  and  no  life  beyond  the  grave. 
But  there  is  a  sorrow  which  is  innocent  and  becoming;  a 
sorrow  which  is  founded  either  in  tenderness,  in  self-con- 
sideration, or  in  the  exercise  of  christian  repentance. 

First. — That  sorrow  for  the  dead  is  innocent  and  be- 
coming which  is  founded  in  tenderness.  The  heart  may 
feel  the  privation  of  dear  and  accustomed  intercourse  with- 
out excluding  the  resources  of  religion.  We  may  lament 
the  pains  and  sufferings  which  our  friends  may  have  endu- 
red in  their  march  through  the  wilderness,  without  harbour- 
ing a  doubt  that  their  toils  are  compensated  by  the  posses- 
sion of  the  promised  land.  This  sorrowful  emotion,  so  far 
from  being  criminal,  is  not  more  inseparable  from  the  tex- 
ture of  the  human  soul  than  it  is  laudable  in  a  religious 
view.  When  I  see  the  lifeless  remains  of  what  was  most 
cherished  on  earth — the  friend  of  my  early  years — the  fath- 
er whose  protecting  arm  defended  me  from  every  evil — the 
mother  at  whose  breast  I  hung  in  helpless  infancy — the  wife 
of  my  bosom — the  brother — the  sister  of  my  soul— borne 
from  me  on  the  funeral  bier — it  is  no  crime  to  recall  the 
sweet  though  melancholy  recollection  of  departed  joys;  the 
advice  that  guided  me  through  difficulties;  the  care  that  in- 
structed my  mind  with  knowledge,  and  formed  my  heart  to 
virtue.  It  is  no  crime  to  call  up  the  days  of  former  years 
when  we  took  sweet  council  togetlier;  or  to  dwell  on  tiic  last 
struggles  of  tenderness,  and  the  efforts  of  expiring  love.  It 
was  no  crime  in  Joseph,  when  he  arrived  at  the  place  where 


39 

the  ashes  of  his  father  were  destined  to  repose,  to  make 
Abel  Mizraim  re-eclio  the  voice  of  filial  sorrow.  It  was  no 
crime  in  David,  when,  informed  of  the  fate  of  his  rebel  son, 
he  wept,  while  the  palace  resounded  with  the  exclamation 
**0  Absalom,  my  son,  my  son!"  It  was  no  crime  when  not 
long  since  a  nation's  tears  bedewed  the  urn  of  an  illustri- 
ous chief.  Nor  is  it  a  crime  in  you,  christians,  to  dedicate 
these  moments  to  the  memory  of  him,  who  was  your  friend, 
your  guide,  your  brother,  your  father,  and  all  in  one,  your 
Pastor. 

Secondit. — That  sorrow  for  the  dead  is  innocent  and 
becoming  which  is  inspired  by  the  consideration  due  to  our- 
selves. At  the  first  view  of  a  dead  person,  it  is  natural  to 
reflect  that  his  fate  must  be  ours^  and  that  the  gloomy  path 
he  has  trodden,  is  "the  way  of  all  the  earth."  Natural, 
however,  as  is  this  reflection,  and  however  universally  made, 
it  is  too  generally  evanescent.  How  vague  are  the  medita- 
tions— how  superficial  the  regards — with  whicli  the  man  of 
levity  attends  the  dead  and  dying!  How  innocent  is  he  of 
self-application!  Receiving  the  rule  as  general  and  co-ex- 
tensive with  the  terms  in  which  it  is  couched,  that  death  is 
the  allotment  of  all  men,  we  must  yet  judge  from  his  prac- 
tice that  he  deems  himself  an  exception;  and  because  he  now 
lives,  thinks  he  will  live  forever!  He  haiigs  over  the  bed 
of  languisidng  friendship — watches  tlie  approach  of  dissolu- 
tion— closes  the  eye  that  never  more  shall  beam  lustrous  af- 
fection on  him — and  joins  the  train  that  follows  tlie  inani- 
mate reliques  to  the  tomb  where  all  that  is  admirable  in  the 
human  form  shall  moulder  in  tlie  dust.  But  how  faint  and 
feeble  the  impressions  with  which  he  returns — how  soon 
forgotten  the  images  of  mortality,  which  vanish  like  the 
morning  dream  and  leave  no  trace  behind!  how  empty  the 
sorrow  that  spends  itself  in  repinings  at  what  is  lost,  with- 
out admonishing  him  of  a  fate  which  cannot  be  far  distant 
from  himself! 

Very  different  is  the  effect  which  the  death  of  friends  has 


40 

on  the  man  of  consideration.  In  imagination,  he  extends 
himself  on  tlieir  bier — he  descends  with  them  into  the  tomb 
— he  attires  himself  in  their  vestments — he  feels  decay  al- 
ready commencing  its  operations,  and  corruption  approach- 
ing to  dissolve  the  fabric  that  was  built  but  to  be  destroyed. 
In  the  destiny  of  the  deceased  he  reads  bis  own,  and  appro- 
priates to  himself  the  lesson  of  mortality. 

ThirdIiT. — Jesus  Christ  has  expiated  the  guilt  of  be- 
lievers; and  yet  death  extends  his  empire  over  them  equally 
with  the  wicked.  Men,  disposed  to  cavil,  have  formed  from 
this  an  objection  to  the  gospel  of  our  salvation.  The  an- 
swer they  usually  receive  is,  that  if  death  is  a  storm,  it  is 
yet  a  storm  which  wafts  us  into  port,  and  expidites  our  pass- 
age to  a  happier  state.  But,  it  has  been  asked,  why  has  not 
heaven  conducted  its  children  by  an  easier  path?  Death,  af- 
ter all  that  can  be  said,  is  formidable,  and  terrors  lead  on  his 
approach.  What  pains — -what  toils — what  struggles!  What 
fluctuation  and  suspense  precede  that  all  conquering  faith 
which  enables  the  Christian  to  die  with  magnanimity!  How 
rude  the  separations  of  the  grave!  How  heart  piercing  the 
adieus  of  affection!  No,  my  brethren,  we  cannot  deny  that, 
although  death  is  a  necessary,  it  is  a  violent  remedy.  It  is 
a  monument  which  God  has  erected  of  the  severity  of  his 
justice;  of  that  horrour  with  which  he  turns  from  human 
crimes;  and  of  that  second  and  eternal  death  with  which  he 
will  consume  the  impenitent,  and  avenge  their  unforsaken 
sins.  The  more  exemplary  the  life  of  the  deceased,  the 
more  affecting  is  the  memento  of  his  death.  The  more 
bright  the  graces  of  the  expiring  believer,  the  more  signal 
the  stroke  of  Almighty  justice.  Approach,  sinner,  and  look 
into  the  uncovered  grave.  Dissolution  has  begun  its  office. 
In  these  cold  mansions — this  mouldering  cell — thou  seest  a 
body  once  racked  with  disease,  now  yielding  food  to  worms. 
Are  these  the  reliques  of  one  like  thyself,  sinner,  who  made 
a  trade  of  wickedness,  and  declared  hostilities  against  God? 
Or  of  a  believer — a  Christian— whose  life  was  a  pattern  of 


41 

piety  and  virtue?  Yes,  this  believer — this  Christian-^ex- 
pires.  Sprung  from  a  man  whose  disobedience  entailed  a 
patrimony  of  maledictions  on  his  posterity,  he  participates 
the  universal  destiny,  "Dust  thou  art,  and  unto  dust  thou 
Shalt  return."  What  then,  shall  be  thy  condition,  in  whom 
sin  predominates?  If  the  righteous  scarcely  be  saved,  where- 
with shall  the  wicked  appear?  If  the  judgment  of  God  be- 
gins in  his  own  house — burns  in  his  temple — strikes  at  his 
altar — what  shall  be  the  fate  of  those  who  obey  not  the  gos- 
pel? 

The  death  of  persons  thus  worthy  of  our  esteem  and  love, 
should  awaken  in  us  the  fear  of  future  retribution,  and  ex- 
cite that  grief  which  is  necessarily  connected  with  repent- 
ance. Sorrow  for  the  dead  therefore,  originating  in  this 
principle,  is  innocent  and  becoming;  and  so  far  am  I  from 
wishing  to  repress  it,  that  I  would  be  grateful  to  God,  could 
I  make  you  feel  all  its  force.  I  would  carry  you  to  the  place 
of  death  where  sleep  the  reliques  of  your  friends.  I  would 
remove  the  sod  that  covers  them,  and  expose  the  ruins  of 
man.  I  would  call  on  each  to  behold  his  wife — his  child — 
his  brother — his  father.  I  would  call  on  aU  to  bend  over 
the  form  of  one  who  devoted  the  years  of  a  long  and  honour- 
able ministry  to  your  salvation. 

Could  I  so  soon  lose  the  impression  of  recent  events 
Christians,  the  habiliments  of  grief  by  which  I  am  sur- 
rounded, and  the  respectful  solemnity  visible  in  every 
countenance,  would  remind  me  of  the  particular  object  to 
which  this  service  is  consecrated.  But  a  few  days  have  elap- 
sed since  we  were  employed  in  performing  the  last  offices  for 
our  very  reverend  and  beloved  father  in  Christ,  whose  mem- 
ory be  blest!  No  more  is  necessary  to  prove  the  veneration 
in  which  his  character  is  held,  than  the  unusual  concourse 
of  men  of  all  denominations  who  attended  him  to  his  grave. 
That  was  the  offering  of  general  grief.  This  morning  is 
devoted  to  sorrows  peculiarly  our  own;  sorrows,  however, 
that  hold  no  affinity  to  despondence,  but  harmonize  with  the 
F 


42 

brightest  hopes  Christianity  can  encourage.  It  is  my  con- 
solation that  I  stand  not  here  to  eulogize  a  character  which 
is  appreciated  by  all;  but  to  invite  you  to  follow  his  exam- 
ple, that  through  faith  and  patience  you  may  inherit  the 
promises.  To  do  justice  to  his  merits,  would  indeed  require 
an  acqtiaintance  of  an  earlier  date;  information  more  exten- 
sive; a  judgment  more  matured  by  experience  of  human  na- 
ture; and  a  tongue  more  eloquent  than  mine.  Expect  not, 
therefore,  a  detailed  enumeration  either  of  his  personal  vir- 
tues, or  his  ministerial  furniture  and  excellencies.  Of  both, 
you  are  far  more  competent  to  form  an  estimation  than  I,  to 
'whom^  unhappily  for  myself,  he  was  unknown,  except  by 
general  reputation,  until  disease  had  impared  his  strength 
and  arrested  his  publick  functions. 

He  was  a  native  of  the  state  of  Pennsylvania.  The  era 
of  his  birth  is  fixed  in  1740.  His  early  years  discovered 
that  vigour  of  mind  which  di^inguished  him  in  after  life; 
and  during  the  course  of  a  liberal  education,  he  afforded  am- 
ple presages  of  the  eminence  to  which  heaven  had  destined 
him.  In  1760,  or  1761,  he  visited  this  place,  and  in  about 
two  or  three  years  after,  renewed  his  visit  as  a  probationer 
for  the  office  of  the  holy  ministry.  His  labours  being  accep- 
table, he  formed  a  congregation;  officiating  for  some  time  at 
first  in  a  small  edifice,  to  not  more,  it  is  supposed,  than  six 
families.  The  numbers  shortly  increased  to  such  a  degree 
as  to  call  for  the  erection  of  a  new  church;  to  which,  at  no 
long  period  after,  an  addition  was  made  to  accommodate  the 
influx  of  worshippers.  The  augmentation  of  the  society  ren- 
dered it  necessary,  some  years  ago  to  erect  the  present 
building;  which,  while  a  propitious  providence  shall  permit 
it  to  endure,  shall  be  an  honourable  monument  of  the  taste, 
industry,  assiduity,  and  ministerial  zeal  of  our  deceased 
Pastor.  None  can  wrest  from  him  the  title  of  our  spiritual 
father,  or  refuse  to  acknowledge  him  as  the  founder,  under 
God,  of  our  religious  establishment,  at  this  moment  one  of 
the  most  respectable  in  the  states  of  America.  In  vindicating 


43 

the  rights  of  the  presbyterian  church  against  what  he  con- 
ceived  to  be  the  invasions  of  more  favoured  connections,  he 
was  firm  and  uncomplying.  In  the  dischaige  of  duties  more 
immediately  pastoral,  he  was  exemplary.  He  watclwid  and 
wept,  he  prayed  and  felt,  for  all:  and  where,  upon  retrospec- 
tion, he  apprehended  that  he  might  have  been  more  faithful 
in  any  particular  of  ministerial  obligation,  his  enlightened 
conscience  evinced  a  tenderness  of  regret,  which  more  than 
all  other  proofs,  demonstrates  the  general  integrity  of  his 
soul.  In  his  pulpit  compositions,  he  was  chaste,  correct,  ele- 
gant, energetic.  As  circumstances  required,  they  informed 
the  raind — quickened  the  fancy — or  touclied  the  springs  of 
passion.  He  was  particularly  impressive  on  certain  occa- 
sions; in  the  performance  of  funeral  offices;  in  dispensing 
the  sacraments;  and,  especially,  in  the  service  of  the  holy 
communion.  In  solemnizing  the  nuptial  rite,  the  forms  he 
employed  were  admirably  calculated  to  inspire  those  present 
with  the  most  exalted  views  of  a  relation  on  which  too  many 
cast  but  loose  and  superficial  regards.  In  the  deliberative 
assemblies  of  our  church,  he  was  distinguished  for  profun- 
dity of  investigation — promptitude  and  vigour  qf  decision. 
In  the  supreme  ecclesiastical  court,  a  body  consisting  of  cler- 
ical and  lay  delegates,  from  the  different  presbyteries  in  the 
United  States  of  America,  where  the  force  of  ministerial  tal- 
ents and  wisdom  may  be  supposed  to  be  concentrated,  he 
had  an  ample  theatre  on  which  to  display  the  distinguish- 
ing and  combining  powers  of  his  mind.  On  that  field,  he 
stood  among  the  foremost  in  the  judgment  of  all— in  the 
opinion  of  not  a  few;  unrivalled.  To  close  this  very  imper- 
fect sketch  of  his  publick  character;  he  was  orthodox,  with- 
out possessing  the  asperity  of  sectarian  bigotry;  he  was  lib- 
eral, without  subscribing  to  the  fashionable  indifference  of 
the  age,  or  assailing  the  eternal  barriers  between  truth  and 
falshood,  rectitude  and  error.     Such  was  the  Pastor. 

Alike  eminent  was  the  man.     Let  the  tears  of  a  wife,  to 
whom,  for  the  affectionate  assiduity  with  which  she  attend- 


44 

ed  him  during  a  long  and  lingering  malady,  I  am  proud  to 
pay  this  publick  tribute  of  respectful  admiration;  let  the 
tears  of  an  only  daughter,  deprived  of  his  example  and  in- 
struction; let  the  tears  of  his  domestics,  whom,  able  as  he 
was  at  once  to  command  and  conciliate,  he  bad  inspired  at 
once  with  fear  and  with  love;  let  the  regrets  of  all  whom  he 
had  ever  honoured  with  his  intimacy,  describe  to  you  the 
husband— the  father— the  master— the  friend.  In  all  the 
departments  of  life  he  was  alive  to  the  impulse  of  duty. 
Firm — incorrupt— undaunted — I  deem  myself  warranted  in 
applying  to  him  that  observation  of  the  Earl  of  Morton  at 
the  grave  of  a  celebrated  Scottish  reformer;  "Here  lies  one 
who  never  feared  the  face  of  man." 

As  dissolution  approached,  his  wishes  seemed  to  meet  it. 
Some  days  previous  to  his  decease,  he  intimated  to  the  faith- 
ful and  beloved  partner  of  his  sorrows,  a  fear  that  he  might 
live  to  kill  her  by  the  fatigue  of  attending  him;  and  he  was 
frequently  heard  to  express  a  desire  to  depart.  More  than 
once  he  exclaimed  in  an  earnest  and  impressive  manner, 
«My  God!"  laying  a  peculiar,  and  apparently,  endearing 
emphasis  on  the  first  word  of  the  exclamation.  Pardon  me, 
Christians,  if  I  fondly  undertake  to  supply  the  omission,  and 
say,  what  I  believe  he  would  have  said,  "My  God!  why  are 
thy  chariots  so  long  in  coming?"  At  length,  on  the  twenty 
first  of  August,  1 802,  between  the  hours  of  one  and  two, 
having  himself  closed  his  eyes  and  composed  his  features, 
with  a  radiant  smile  upon  his  countenance,  and  not  a  groan 
or  a  struggle  to  interrupt  the  awful  stillness  of  death,  he  re- 
turned his  spirit  to  the  hands  of  Almighty  God  who  gave  it, 
and  was  delivered  from  the  burthen  of  the  flesh,  and  from 
sufferings  \ery  rarely  equalled. 

Such,  Christians,  was  the  life— such  were  thB  last  mo- 
ments, of  our  Pastor.  He  is  gone;  but  his  memory  lives; 
and  he,  heing  dead,  yet  speaketh.  Hear  him  then.  Chris- 
tians: \t  is  iho  last  +ime  he  ever  will  address  you.  My  peo- 
ple, he  says,  forget  me  not,  before  I  am  cold  in  the  gyare. 


45 

The  bonds  which  united  us  are  holy.  Lose  not  the  recol- 
lection of  them  in  the  dissipations  of  the  world,  in  the  rounds 
of  gaiety,  and  the  avenues  of  pleasure,  where  man  walketh 
in  a  vain  shew.  My  peoi)lej  sharp  were  my  pains,  and 
keen  my  sufferings;  1  am  at  rest,  ^ut  pain  and  suffering 
may  also  be  your  portion.  Death  will  certainly  enrol  you 
among  his  subjects.  "Ail  flesh  is  glass,  and  all  the  good- 
Itness  tliereof,  as  the  flower  of  the  field,-  that  glass  wither- 
eth,  and  that  flower  fadeth."*  "Consider  your  end  and  the 
measure  of  your  days,  tljat  you  may  learn  how  frail  you 
are.^f  My  people,  death  is  the  wages  of  sin.  It  is  sin  that 
divides  the  parent  from  his  child — the  pastor  from  his  flock. 
— It  is  sin  that  annuls  the  covenant  of  friendship,  and  sever;? 
the  dearest  ties  of  love.  Sin  no  more.  Repent — Believ6 — 
Purify  your  consciences  from  dead  works  to  serve  the  liv- 
ing God — and  triumph,  with  the  apostle;  "0  Death!  where 
is  thy  sting?  0  Grave!  where  is  tliy  victory?  The  sting  of 
death  is  sin;  and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God  who  giveth  us  the  victory,  through  our  Lord  Je- 
sus Christ.":}:    Amen. 


PRAYER. 

Almighty  and  most  merciful  Father — with  vvltom  do 
Jive  the  souls  of  believers  when  tlie  struggles  of  life  are  over, 
and  death  is  swallowed  up  in  victory;  we  render  thee  thanks 
as  for  all  thy  servants  departed  this  life  in  thy  faith  and  fear, 
so  especially,  for  this  thine  eminent  servant  our  Bishop  and 
Pastor;  beseeching  thee  to  impress  upon  our  minds  the  re- 
collection  of  his  Christian  and  social  virtues;  his  public  and 
private  worth;  to  the  end  that  by  thy  grace  we  may  imitate 
him  in  all  his  excellencies.  We  thank  thee  for  his  deliver-, 
ance  from  bodily  pain  and  suffering,  and  for  the  good  hopes 
we  arc  warranted  to  entertain  concerning  his  everlasting  des- 

•  Isaiah,  xl.  6.  7.    f  Psalm,  xxxix.  4.     i  1  Cor.  xv.  55.-57, 


46 

tiny;  imploring  of  thy  mercy  to  compensate  his  departure 
to  his  friends;  his  family;  and  his  people;  by  lifting  on  us 
the  light  of  thy  countenance,  and  conferring  on  us  thy  fa- 
Tour  which  is  life,  and  thy  loving  kindness  which  is  better 
than  life. 

O!  wean  us  from  the  world.  By  every  instance  of  mor- 
tality, admonish  us  of  the  vanity  of  all  things  here,  and 
raise  our  affection  to  that  felicity  which  never  departs;  to 
that  glory  which  never  withers;  and  to  that  life  which  is 
immortal. 

Accept  these  our  thanksgivings,  and  grant  these  our  po- 
tions, for  Jesus  Christ's  sake  our  only  mediator  and  advo- 
cate. 

Our  Father  who  art  in  heaven;  hallowed  be  thy  name; 
thy  kingdom  come;  thy  will  be  done  on  earth  as  it  is  in 
heaven;  give  us  this  day  our  daily  bread;  and  forgive  us 
our  debts  as  we  forgive  our  debtors;  lead  us  not  into  tempta- 
tion, but  deliver  us  from  evil;  for  thine  is  the  kingdom,  and 
the  power,  and  the  glory,  forever.    Ambn. 


sismaa®^  n^c 


ON  FAITH— AS  A  PURIFIER  OF  THE  HEART. 


ACTS,   XV.    9. 

*f Purifying  their  hearts  by  Faith, 


When  the  angel,  commissioned  to  remove  the  suspicions 
which  bad  arisen  against  the  virgin  mother  in  the  mind  of 
her  betrothed  husband,  appeared  unto  him  in  a  dream,  he 
addressed  him  in  these  terms:  "Joseph,  thou  son  ef  David, 
fear  not  to  take  unto  thee  Mary  thy  wife,  for  that  which  is 
conceived  in  her  is  of  the  Holy  Ghostj  and  she  shall  bring 
forth  a  son,  and  thou  shalt  call  his  name  Jesus,  for  he  shall 
save  his  people/ro7n  their  sins."*  It  is  the  peculiar  glory 
of  our  religion  that  while  other  systems  point  their  precepts 
and  their  doctrines  to  the  regulation  of  exterior  deportment, 
Christianity  dictates  to  the  heart.  Not  content  with  form- 
ing its  votaries  to  the  practice  of  those  splendid  virtues 
which  it  is  often  difficult  to  distinguish  from  their  counterfeits 
— not  content  with  enjoining  upon  them  to  let  their  works 
shine  before  men  that  God  may  be  glorified;  the  true  reli- 
gion professes  to  influence  the  internal  springs  of  action. 
Its  prophecies — its  histories — its  gospels — its  epistles — all 
conspire  to  the  same  end,  the  reformation  of  the  hidden  man 
ef  the  heart,  and  his  deliverance  from  the  servitude  of  sin. 
Whether  we  hear  its  voice  amidst  the  thunders  of  Sinai,  or 
on  the  mountain  consecrated  by  the  preaching  of  him  who 

•Mati.i,  20.21. 


4S 

spal«  as  never  man  spakej   whether  we  see  it  clothing  the 
prophet's  brow  with  terrors,  or  guiding  the  apostle's  pen; 
this  is  its  uniform  testimony— the  Paradise  of  God  is  ac- 
cessible only  to  the  pure  in  heart.     But  why  detain  you  with 
vague  eulogy?   Purity  of  heart  is  of  the  essence  of  salvation. 
Miserable  my  brethren,  would  have  been  our  state,  if.  af- 
ter having  brought  us  thus  far,  and  having  revealed  to  us 
the  nature  of  its  requirements,  the  true  religion  had  left  us 
in  ignorance  respectiiig  the  means  by  which  to  meet  them. 
Like  its  divine  author,  its  work  is  perfect;  nor  will  it  relin- 
quish its  design  before  consummation.  Accordingly,  the  text 
which  has  been  read  as  the  foundation  of  this  exercise,  to- 
gether with  many  other  passages  of  holy  scripture,  teaches 
us  thaX  faith  is  the  happy  means  by  which  to  attain  purity  of 
heart.      "And  God,  which  knoweth  the  hearts,"  says  St. 
Peter  in  the  context,  ^*bare  them  witnT^ss,  giving  them  the 
Holy  Ghost,  even  as  he  did  unto  us;  and  put  no  difference  be- 
tween us  and  them,  purifying  their  hearts  by  faith."*     It  is 
natural  to  ask;  what  is  faith?  Can  it  be  that  belief  of  reve- 
lation which  we  oppose  to  speculative  infidelity?  How  comes 
it  to  pass,  then,  says  one,  that,  among  those  who  claim  the 
Christian  character,  many  are  found,  whose  lives  and  con- 
duct are  as  exceptionable  as  those  of  the  professed  unbe^ 
liever?  If  there  is  any  truth  in  the  maxim  that  men  are  to 
be  judged  by  their  actions,  and  that  a  good  tree  cannot  bring 
forth  evil  fruit,  surely  it  will  not  be  pretended  that  such  a 
faith  will  produce  purity  of  heart.      This  is  conceded:  but 
we  observe  that,  although  the  assent  of  the  understanding  to 
the  genuineness  and  authenticity  of  revelation  constitutes 
one  species  of  faith,  yet,  if  it  proceeds  no  farther,  it  is  not 
true  Christian  faith— it  is  not  that  faith  which  stands  first 
on  the  list  of  graces,  and  is  followed  by  hope  and  charity — 
it  is  not  that  faith  of  which  St.  Peter  speaks  in  the  text. 
Even  the  Devils  are  said  to  believe.      But,  when  we  are 
told  that  we  are  saved  by  faith^  ^nd  th^t  faith  purifies  the 

•  Acts,  XV.  8.  9. 


49 

heart;  we  are  compelled  to  judge  that  this  is  not  that  faith, 
or  at  least  that  it  extends  much  farther  than  that  faith,  which 
makes  the  devils  tremble.  Faith  is  in  itself  an  equivocal 
expression,  and  is  susceptible  of  as  many  interpretations  as 
there  are  sources  whence  it  arises — objects  in  which  it  ter- 
minates— properties  which  it  possesses — acts  which  it  ex- 
erts—effects which  it  produces.  The  question,  therefore, 
returns;  what  is  Christian  faith?  This  question  must  be 
answered  before  we  proceed  to  the  main  object  of  the  pre- 
sent discourse. 

With  respect,  tlien,  to  its  origin,  Christian  faith  is  a  grace 
of  the  spirit.  With  respect  to  its  objects,  it  terminates  in 
the  being  of  God;  the  existence  and  official  character  of  Je- 
sus Christ;  and  in  all  those  trutbs  which  support  the  sys- 
tems of  natural  and  revealed  religion.  With  respect  to  its 
nature  and  properties,  it  forms  the  bond  of  union  between 
Cljrist  and  the  believer.  With  respect  to  its  acts,  which 
confer  upon  it  a  most  peculiar  distinction,  it  ofters  a  person- 
al and  cordial  reception  to  the  divine  mediator,  and  throws 
itself  into  his  arms  for  justifying  merits,  sanctifying  grace, 
and  the  recompense  of  eternal  felicity.  With  respect  to  its 
effects;  as  it  is  the  root  of  sanctification,  or,  to  speak  more 
accurately,  as  it  is  that  principle  which  contains  the  elements 
of  all  holy  desires  and  works;  so  in  proportion  as  circum- 
stances call  forth  its  energy,  it  produces  the  lovely  prints  of 
piety  and  virtue.  This  is  that  faith  of  which  we  speak. 
This  is  that  faith  which  alone  denominates  men  Christians; 
because  it  corresponds  with  the  genius  of  the  Evangelical 
dispensation.  This  is  that  faith  which  constrains  us  to  ab- 
jure our  most  beloved  sins,  and  tread  the  world  beneath  our 
feet.  "For  what  is  the  victory  that  overcomelh  the  world? 
is  it  not  our  faith."* 

How  is  this  moral  purification  achieved?  and  with  what 
propriety  are  effects  so  important  attributed  to  faith?  To 
answer  this  question  is  the  principal  object  of  the  present 

•  I  John,  V.  4. 


90 

discourse^  in  which  it  is  proposed  to  illustrate  and  vindicate 
the  position,  that  Christian  faith  purifies  the  heart. 

It  is  a  remark  at  once  ohvious  and  weighty,  that  sound 
principles  are  essential  to  right  practice.  But  on  no  sub- 
ject is  this  remark  more  pertinent  than  on  that  of  religion. 
The  characters  of  men  are  legible  in  the  Deity  who  is  the 
object  of  their  adoration;  in  the  precepts  and  doctrines 
which  they  affect  to  derive  from  him;  in  the  rites  andinsti- 
tions  which  they  consecrate  to  himj  in  the  rewards  which 
they  implore,  and  the  punishments  which  they  deprecate. 
The  objects,  then,  of  Christian  faith,  or  the  truths  in  which 
it  terminates,  form  one  topick  by  which  we  illustrate  and 
vindicate  our  position. 

Permit  me,  my  brethren,  to  call  your  attention  to  the 
first  and  noblest  object  of  belief,  the  God  whom  you  wor- 
ship. Elevate  your  contemplations  for  a  moment  to  the 
everlasting  throne,  and  imagine  yourselves  in  the  celestial 
presence.  What  do  you  behold?  A  Deity — not  such  as  cor- 
rupt nature  and  a  vain  philosophy  characterize  him;  but 
such  as  his  own  most  blessed  book  hath  revealed  him — a 
Deity,  by  the  refulgence  of  whose  glory,  the  splendours  of 
the  firmament  are  eclipsed — by  whose  power,  the  mountains 
are  dissolved — by  whose  wrath,  the  earth  is  shaken  to  its 
centre — by  whose  wisdom,  the  policy  of  the  wise  is  detected 
— in  the  eyes  of  whose  purity,  all  things  are  comparatively 
polluted — before  whose  adorable  sanctity,  the  angels  of  liglit 
are  unholy — whose  justice,  when  provoked  by  guilt,  pene- 
trate to  the  abyss  and  kindles  the  everlasting  fires  of  retri- 
bution. Casting  off  the  fear  of  this  all  holy  and  Almiglity 
Deity,  can  you  meditate  the  perpetration  of  deeds  which 
stand  condemned  by  his  law?  you  believe  that  he  is  the 
source  of  virtue;  and  can  you  doubt  that  vice  incurs  his  dis- 
pleasure? Can  you  imagine  that  he  regards  with  equal  ap- 
probation the  malignity  of  Slumei  and  the  resigned  forbear- 
ance of  David?  the  affectionate  fidelity  of  St.  John  and  the 
black  treason  that  lurked  in  the  bosom  of  Judas?  you  be- 


51 

iieve  that  he  is  the  autlior  of  your  happiness — your  protec- 
tor— your  father — and  can  you  suffer  that  he  should  he  paid 
by  the  ingratitude  of  those  who  are  indebted  to  him  for  their 
existence— who  are  preserved  in  life  by  his  unceasing  boun- 
ties— and  who  rejoice  beneath  the  favours  of  his  propitious 
providence?  you  believe  that  every  where  and  at  all  times, 
in  your  going  out  and  coming  in,  your  rising  up  and  lying 
down,  the  immensity  of  the  divine  omnipresence  encircles  you,- 
and  can  you  sin  under  the  immediate  witness  of  God?  you 
believe  that  the  all-penetrating  eye  of  the  divine  omni- 
science reads  every  half-foimed  thouglit,  notes  every  senti- 
ment and  emotion  that  arises  within  you,  and  needs  not  that 
any  should  testify  of  you,  because  he  knows  what  is  in  you^ 
and  can  you,  forgetting  that  your  creator  hath  required  the 
devotion  of  the  heart,  and  hallowed  it  for  his  own  temple, 
burn  incense  to  vain  imaginations?  can  you  cherish  pride, 
malice,  impurity?  My  bretliren,  it  is  impossible  that  one 
who  lives  under  a  constant  and  lively  impression  of  tliese 
truths;  one  who  believes  with  his  whole  heart  in  tlie  exis- 
tence of  a  God  such  as  has  been  described;  in  the  immuta- 
bility of  his  decrees;  in  the  awful  majesty  of  his  justice;  and 
in  all  those  perfections  with  which  his  own  sacred  revela- 
tion has  invested  him,  it  is  impossible  that  such  a  one 
should  be  other  than  a  good  and  righteous  man. 

But  there  are  other  objects  which  offer  themselves  to  the 
Christian's  faith.  He  believes  that  Christ  Jesus  is  appoin- 
ted mediator  between  God  and  man.  This  article  of  his 
creed,  involves  tlie  most  interesting  doctrines  and  most  tre- 
mendous mysteries  of  our  religion.  The  human  race,  fallen 
from  a  nobler  and  a  happier  state,  and  condemned  to  for- 
feit  the  privileges  of  innocence,  excited  the  compassion  of 
heaven;  and  the  second  person  of  the  holy  and  incompre- 
hensible trinity  pledged  himselffor  their  redemption.  Every 
step  in  the  progress  of  this  redemption;  every  circumstance 
of  justice,  of  wisdom,  and  of  grace,  which  distinguishes  it; 
from  its  organization  in  the  divine  mind  to  its  consumma- 
tion in  the  final  accomplishment  of  the  purposes  for  which 


5% 

it  was  instituted^  affords  an  argument  for  purity  of  heart. 
On  a  field  so  immeasurable,  \^e  presume  not  to  expatiate. 
We  will  confine  ourselves  to  ^  single  point;  the  mystery  of 
the  cross.  Christians,  when  you  contemplate  this  holy  mys- 
tery, which  most  affects  you,  the  atrocity  of  sin,  that  inflic- 
ted such  unparalleled  torments  on  the  Son  of  God,  or  the 
compassion  that  induced  him  voluntarily  to  submit  to  tliem? 
which  most  excites  your  apprehensions,  the  horrours  that  en- 
velop the  divine  victim  suffering  a  vicarious  punishment  on- 
ly, or  the  power  of  the  everlasting  judge  when  he  shall  arise 
to  take  vengeance  on  those  who  know  him  not,  and  obey 
not  his  gospel? 

Whether  you  are  among  the  number  of  those  who  main- 
tain that  a  satisfaction  was  necessary,  in  order  that  the 
claims  of  divine  justice  might  allow  the  remission  of  sin;  or 
whether  you  choose  to  adopt  that  other  opinion,  which,  de- 
nying the  necessity,  supports,  however,  the  expediency  of 
such  a  satisfaction;  the  consequence,  as  to  the  argument  be- 
fore us,  will  be  nearly  the  same.  On  the  latter  supposition, 
you  believe  that  Almighty  God  is  possessed  of  such  an  infi- 
nite love  of  holiness,  and  such  an  inconceivable  detestation 
of  sin,  that,  although  not  impelled  by  necessity  to  exact  an 
atonement,  he  has,  nevertheless,  seen  fit  to  exact  it,  rather 
than  suffer  vice  to  escape  unpunished.  You  believe  that  he 
has  decreed  the  sacrifice  of  the  cross  merely  as  an  expedient 
by  which  to  remove  the  suspicion  that  sin  is  not  execrable 
in  his  sight.  And  under  these  impressions  can  you  flatter 
yourselves  with  the  hope  of  impunity  when  you  transgress 
his  holy  law?  Can  you  go  on  to  perpetrate  crimes,  when  God 
has  made  such  an  illustrious  display  both  of  his  will  and  his 
power  to  be  the  avenger  of  his  guilt?  But  if  you  support  the 
necessity  of  the  satisfaction,  the  argument  assumes  addition- 
al strength.  You  believe  that  the  disposition  to  maintain 
the  rights  and  order  of  his  moral  government  is  so  essen- 
tial to  the  Deity,  that  he  cannot,  without  renouncing  his  per- 
fections, pardon  the  sinner,  and  not  punish  the  sin;  and  can 


53 

you,  notwitlistaiiding  this  persuasion,  neglect  the  cultivation 
of  holiness?  This  would  be  to  believe  at  one  and  the  same 
time,  that  sin  is  infinitely  abhorrent  to  the  divine  Being,  and 
yet  that  he  regards  it  with  indiffei-ence.  That  the  necessi- 
ty of  !iis  holy  nature  impelled  hiui  to  immolate  his  own 
eternal  Son  upon  the  altar  of  iiis  justice,  and  yet  that  he  is 
of  a  disposition  so  easy  and  indifferent,  as  to  forgive  those 
who  despise  the  injunction;  "Be  ye  holy,  as  I  am  holy;'* 
and  the  admonition,  ''without  holiness,  no  man  shall  see  the 
Lord."* 

But  if  the  cross,  by  representing  the  atrocity  of  moral 
evil,  and  the  seveiity  of  the  divine  justice,  mortifies  the  im- 
purity of  the  heart;  it  addresses  also  the  ingenuous  feelings. 
It  touches  the  hidden  springs  of  love  and  gratitude,  and 
awakens  the  sleeping  powers  of  generous  affection.  "The 
love  of  Christ  constraineth  ns,"  says  the  apostle;  and  you. 
Christians,  if  you  contemplate  in  faith,  this  sublime  mys- 
tery, you  can  testify  that  its  irresistible,  though  secret  in- 
fluences, restrain  from  evil,  and  incite  to  the  prosecution  of 
a  holy  life.  AYith  this  conviction,  you  would  thus  address 
the  infatuated  votary  of  sin.  Call  to  mind  as  we  have  done 
the  life  and  death  of  Jesus  of  Nazareth;  the  pains  of  his  body 
and  the  anguish  of  his  soul.  Attend  him  in  the  various 
scenes  of  tribulation  through  which  he  passed.  Follow  him 
in  imagination  into  the  garden.  See  him  nailed  to  the  cross. 
Hear  his  departing  groan — all  nature  sympathizing — and 
the  dead  and  the  living  conspiring  to  celebrate  the  obse- 
quies of  a  God.  Recollect  that  every  event  of  his  sorrow- 
ful life  was  foreseen  by  him — that  he  saw  the  frailty  of  his 
friends,  and  the  rage  of  his  enemies — the  garden  which  was 
to  be  consecrated  by  his  tears  and  bloody  agony — the  tribu- 
nal of  his  judge — the  scourge — the  executioner — the  cross; 
ignominy  and  death  stood  full  in  his  view;  he  saw;  lie  shrunk 
not  from  the  awful  undertaking;  he  closed  his  career  of  suf- 
fering in  the  grave,  and  gave  himself  a  propitiation  for  us — 

•  Heb.  xii.  14. 


54 

for  you— for  the  whole  world;  "that  he  might  purify  unto 
himself  a  peculiar  people,  zealous  of  good  works."*  In  des- 
pite of  all  this  love,  which  strikes  the  tfirones  of  heaven  with 
astonishment,  go  now  and  sin.  Go,  and  pour  contempt  up- 
on him  who  died  to  redeem  you  from  contempt.  Go,  and  as- 
sist the  enraged  populace  to  insult  him  in  whose  person  all 
majesty  centres.  Go,  trample  on  the  grave  where  the  an- 
gels of  God  worship,  and  the  Son  of  God  rests  from  his  ag- 
onies. Impossible!  if  you  are  not  devoid  of  every  grateful  sen- 
timent— if  you  are  not  sold  under  impurity — from  this  mo- 
ment the  world  will  be  crucified  unto  you,  and  you  unto  the 
world.  From  this  moment,  the  idols  you  have  served,  shall 
flee  from  their  falling  shrines.  From  this  moment,  you 
shall  die  unto  sin  and  live  unto  righteousness. 

«'Talk  they  of  morals?  O!  thou  bleeding  Love! 
The  grand  morality  is  love  of  thee." — Young. 

This,  then,  is  one  topick  by  which  we  illustrate  and  vin- 
dicate our  position;  <'the  objects  of  Christian  faith."  An- 
other is  drawn  from  tlie  nature  of  faith;  and  more  especially 
from  that  property  which  it  possesses  of  uniting  the  be- 
liever with  Christ.  It  is  by  this  union  that  we  become  per- 
sonally interested  in  the  benefits  of  hLs  redemption,  and  the 
gifts  and  graces  which,  as  mediator  of  the  new  covenant,  he 
effuses  upon  his  people. 

In  all  thosft  divine  dispensations,  which  are  denominated 
covenants,  the  Deity  is  revealed  as  transacting,  not  so  much 
with  a  number  of  individuals  severally  considered,  as  with 
some  one  person  who  represents  the  rest.  Thus,  in  the 
covenant  of  works,  which  was  given  to  Adam,  the  whole  of 
his  numerous  offspring  were  federally  interested.  And  thus 
the  new  covenant  is  not,  in  strict  propriety  of  speech,  made 
with  individual  Christians,  but  v/ith  the  head  of  the  Church: 
^•As  in  Adam  all  die;  even  so  in  Christ  shall  all  be  made 

*  Tit.  ii.  14. 


alive."*  As  in  the  transgression  of  Adam,  all  our  race  were 
reputed  guilty;  so,  whoever  are  restored  to  heaven  and  im- 
mortality, owe  it  to  their  union  with  Christ,  the  source  of 
saving  influences.  In  the  obedience,  the  sufferings,  and 
the  death,  of  the  Son  of  God,  he  is  to  be  regarded  as  the 
representative  of  his  ransomed  church.  It  is  here  that  we 
recognize  the  condition  of  the  covenant  of  grace;  not  in  the 
imperfect  works  of  the  Christian;  nor  yet,  to  speak  accurate- 
ly, in  his  faith.  Yes,  if  tlie  gates  of  our  Father's  house 
shall  ever  open  to  receive  his  repentant  children,  we  will 
not  fail  to  ascribe  it  to  youj  bloody  passion— agonizing 
death— infinite  merits  of  our  Redeemer!  Nerveless  be  the 
tongue  that  would  preach  another  gospel!  "God  forbid  that 
we  should  glory,  save  in  the  cross!"  But  if  we  exclude  faith 
from  the  honour  of  procuring  our  salvation,  we  neither  di- 
minish its  necessity,  nor  weaken  its  efficacy.  We  assign  to 
it,  its  peculiar  province.  We  say  that  it  is  the  mysterious 
tie  by  which  God  the  Father  has  decreed  to  unite  us  with 
his  Son.  We  say  that  the  merits  of  the  great  sacrifice  are, 
as  it  were,  accumulated  in  an  inexhaustible  treasury,  whence 
by  the  instrumentality  of  faith,  we  draw  all  those  aids  and 
supplies  which  are  indispensable  to  the  purification  of  the 
heart.  These  may  be  classed  under  two  heads,-  justifica- 
tion, and  the  gift  of  the  spirit. 

Justification — In  vain  do  we  endeavour  to  wash  our  hands 
in  innocency,  or  to  cultivate  purity  of  heart,  while  that  for- 
midable sentence  forever  meets  our  eye;  <*Thou  art  weighed 
in  the  balance,  and  art  found  wanting."  One  sin  unsatis- 
fied, will  frustrate  all  our  attempts,  and  stamp  disappoint- 
ment upon  all  our  efforts.  The  terrors  of  conscience  are 
incompatible  with  the  practice  of  holiness.  The  conviction 
that  the  displeasure  of  the  offended  Deity  rests  upon  us, 
banishes  every  emotion  that  bears  the  impress  of  virtue.  **lf 
perfect  love  casteth  out  fear;"t  perfect  fear,  also,  casteth 
out  love.     But  love  is  the  distinguishing  mark  of  Christian 

*1  Cor.  XV.  22.    fJohn.iv.  18, 


morality.  Love  is  the  end  of  the  commandment.  Love  is 
the  fulfilling  of  the  law.  The  heart  to  which  love  is  a 
stranger  must  be  impure.  Farther;  in  order  that  our  ser- 
vices may  meet  the  divine  approbation,  which  is  at  once  the 
test  and  the  reward  of  virtue,  it  is  previously  necessary  that 
our  persons  he  accepted.  "The  Lord,"  as  one  remarks, 
"had  respect  unto  Abel  first,  and  afterwards  to  his  offering.'* 
But  the  acceptance  of  the  person  is  what  constitutes  jus- 
tification, and  is  only  applied  to  those  who  are  in  union  with 
the  Son  of  God. 

The  next  benefit  we  mention  which  is  derived  from  this 
union,  is  the  gift  of  the  holy  spirit,  in  all  his  offi(  es,  and 
with  his  celestial  train  of  graces.  From  the  seat  of  his  ex- 
altation, at  the  right  hand  of  the  Everlasting  Majesty,  Jesus 
Christ  regards  in  pity  the  imbecility  of  his  people.  «*He 
knows  their  frame,  he  remembers  that  they  are  but  dust."* 
"For  we  have  not  an  higb  priest  who  cannot  be  touched  with 
the  feeling  of  our  infirmities;  but  was  in  all  points  tempted 
like  as  we  are,  yet  without  siri."f  Taught  by  experience  to 
sympathize  with  those  who  are  called  to  withstand  the  as- 
saults of  earth  and  hell,  he  cannot  leave  them  defenceless. 
He  knows  that,  although  to  him,  on  whom  the  Almighty  Spi- 
rit was  poured  without  measure,  the  issue  of  that  contest  was 
victory;  to  them,  unassisted  by  the  communication  of  his 
strength,  it  is  certain  defeat.  He  calls  to  mind  the  promise 
which  he  made  to  his  disciples,  when,  like  a  dying  father  in 
the  midst  of  his  family,  he  was  employed  in  mitigating  their 
sorrows,  and  preparing  them  for  the  approaching  separation. 
"I  will  not  leave  you  comfortless;  I  will  come  to  you.":}:  Be- 
lievers in  Christ,  has  he  not  fulfilled  this  promise?  Has  he 
not  come  to  you?  Who  is  it  that  helpeth  your  infirmities — 
that  teacheth  you  what  to  pray  for,  and  how  to  pray  as  you 
ought?  Who  is  it  that  pours  liglit  upon  the  darkness  of  your 
nature — that  gives  you  peace  of  conscience^ — that  elevates 
your  souls  above  the  world,  and  inspires  you  with  an  equal 

*  Psalms,  ciii.  14.    |Heb,  iv.  15.    +  John,  xiv.  18. 


57 

contempt  fot  its  flatteries  and  its  frowns?  "Who  is  it  that 
makes  you  all-glorious  within,  by  forming  in  your  hearts 
the  bright  assemblage  of  his  graces — faith — hope — chaiity— 
humility — heavenly-mindedness?  Who  is  it  that  instructs 
your  hands  to  war;  tliat  arms  you  against  the  conflicting 
powers  within  and  around  you;  that  makes  you  conquerors 
and  more  than  conquerors?  It  is  the  spirit  of  Christ — the 
spirit  of  him  that  loved  you,  and  to  whom  you  ^re  insepara- 
bly united — the  spirit  of  the  head  communicated  to  the  mem- 
bers— the  spirit  that  perfects  divine  strength  in  human  weak- 
ness— the  spirit  that  vests  you,  we  scruple  not  to  say,  with 
a  delegated  omnipotence.  "I  appoint  unto  you  a  kingdom;'* 
said  our  Lord;  *<as  my  Father  has  appointed  unto  me."* 
"All  things  that  the  Father  hath,  are  mine."  "Verily, 
verily  1  say  unto  you,  whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you."t  These  passages  imply 
the  conveyance  of  no  common  powers  to  you  brethren. — 
The  name  of  Jesus  has  a  charm,  it  seems,  which  Heaven 
cannot  resist;  and  shall  not  carnal  opposition  perish?  What 
is  there  that  this  sacred  name  cannot  accomplish?  Of  oI4 
it  filled  a  corrupt  sanhedrim  with  consternation,  and  made 
princes  tremble  on  their  thrones.  It  quelled  the  rage  of  the 
elements;  hurst  the  cerements  of  the  tomb;  reanimated  the 
ashes  of  the  dead;  put  to  fliglit  devils,  and  called  angels 
from  heaven  to  minister  to  the  church;  and  while  there  re- 
mains a  sinner  to  he  converted,  or  a  saint  to  be  preserved, 
the  omnipotence  of  his  august  name  shall  be  the  salvation 
of  both.  Thus,  the  relation  which  subsists  between  Christ 
and  the  sincere  disciple,  is  the  fountain  of  inherent  right- 
eousness to  the  latter;  and  as  faith  constitutes  the  bond  of 
that  relation,  or  the  medium  by  which  the  power  and  grace 
of  the  master  are  communicated  to  the  disciple,  it  follows 
that  faith  purifies  the  heart.  This,  therefore,  is  another 
topick  which  illustrates  and  vindicates  our  position — the 
nature  of  faith. 

•  Luke,  xxu.  29.    f  John,  xvi.  15,  23. 
H 


58 

We  offer  a  third  which  shall  be  the  last,  and  on  which  we 
will  be  brief.  It  is  founded  in  general  observation,  and  in 
a  fair  comparison  of  the  conduct  of  Christians  with  the 
principles  of  their  religion.  Here,  however,  we  will  not 
resort  to  the  palace  or  the  cottage.  We  Will  not  present 
to  you  either  the  wealthy,  the  honourable,  or  the  powerful, 
on  the  one  hand^  or,  on  the  other,  the  poor  and  the  abject. 
Our  appeal  is  principally  to  those  who  are,  in  a  measure, 
strangers  to  the  difficulties  and  temptations  which  assail  the 
two  extremes  of  human  condition.  Those  whom  provi- 
dence seldom  calls  to  the  display  of  the  more  celebrated 
virtues,  but  whom  he  at  the  same  time  exempts  from  the 
solicitations  of  the  more  attrocious  and  degrading  sins.  We 
exclude  also  from  our  view,  the  Christian  abandoning  ease 
and  safety  in  his  native  land,  "to  make  a  voyage  of  philan- 
thropy— a  circumnavigation  of  charity — to  dive  into  the 
depths  of  dungeons — to  plunge  into  the  infection  of  hospi- 
tals— to  survey  the  mansions  of  sorrow  and  pain — to  take 
the  guage  and  dimensions  of  misery,  depression  and  con- 
tempt— to  remember  the  forgotten — to  attend  to  the  neglected 
— to  visit  the  forsaken — and  to  compare  and  collate  the  dis- 
tresses of  all  men  in  all  countries,"  that  he  might  relieve 
some.  Such  a  character  is  a  phenomenon'  in  the  moral 
world  which  seems  to  be  employed  by  the  spirit  of  God  to 
display  to  men  the  sublimity  of  Christian  virtue,  the  power 
of  his  own  holy  operations,  and  the  efficacy  of  that  faith 
which  worketh  by  love.  But  although  we  have  a  right  to 
glory  in  the  mystery  of  the  cross  that  can  work  such  a  mir- 
acle of  faith  and  practice,  we  content  ourselves  with  paying 
this  tribute  of  admiration,  txnd  proceed  in  our  appeal. 
Who  is  it,  then,  that  in  the  common  walks  of  life,  exhibits 
most  of  that  temper  and  those  habits  whicli  denominate  men 
virtuous?  Who  is  it  that  is  most  moderate  in  his  desires; 
most  exempt  from  irregularities;  least  subject  to  tKe  domin- 
ion of  passion;  least  enslaved  to  self-interest;  least  ambitious 
of  honour;  least  covetous  of  riches;  least  devoted  to  sensual 


59 

pleasure?  It  is  the  believer  in  Christ.  Who  is  it  that  walk- 
eth  upriglitly,  and  worketh  righteousness,  and  speakcth  the 
truth  in  his  heart?  Who  is  it  tliat  is  least  addicted  to  back- 
biting, or  injuring,  or  taking  up  a  reproach  against  his 
neighbour?  Who  is  it  tbat  most  unfeignedly  contemns  a 
vile  person  and  honours  them  that  fear  the  Lord?  Who  is 
it  that  is  most  tenacious  of  his  promise  or  his  oath,  even  al- 
though the  fulfilment  of  either  should  involve  him  in  loss  or 
danger?  Who  is  it  that  is  most  benevolent;  most  merciful| 
most  forgiving;  most  generous;  most  charitable;  most  ar- 
dent in  his  attachment  to  truth  and  holiness;  most  firm  in 
his  opposition  to  the  dissipations  and  tlie  vices  of  the  age? 
It  is  the  believer  in  Christ.  Who  is  it  that  exhibits  most  of 
that  noble  spectacle,  a  rational  creature  bending  in  adora- 
tion before  the  throne  of  his  creator?  Who  is  it  that  is 
most  assiduous  in  the  performance  of  all  the  duties  of  pub- 
lick  and  private  devotion?  That  counts  the  sabbath  of  the 
Lord  his  delight,  honourable  and  sacred?  That  contributes 
by  his  prayers  and  his  active  exertions  to  advance  the  king- 
dom of  heaven?  It  is  the  believer  in  Christ.  In  a  word; 
who  is  it  that,  through  the  whole  course  of  moral  and  reli- 
gious duty,  approves  himself  most  pure — most  virtuous — 
most  pious?  Without  doubt  it  is  the  believer  in  Christ.  Not 
the  Christian  of  rites  and  forms,  whose  belief  is  superficial 
and  temporary  only.  Not  the  philosophick  Christian,  am- 
bitious of  applause,  whose  visions  and  theories  often  betray 
him  at  least  into  indolence  and  negligence.  But  the  plain 
and  sincere  Christian,  whose  faith  is  an  ever-abiding  and 
ever-active  principle;  who  asks  no  guide  but  the  spirit;  who 
desires  no  sj'stem  but  the  gospel;  who  seeks  no  reward  but 
the  approbation  of  God.  This  is  no  figment  of  the  imagina- 
tion. Look  around  you,  and  be  convinced  that  it  is  a  reality. 
Thus,  we  have  attempted  to  illustrate  and  vindicate  the 
position  that  Christian  faith  purifies  the  heart,  by  topicks 
drawn,  first,  from  the  objects  of  faith;  second,  from  the  na- 
ture of  faith;  third,  from  general  observation,  and  a  com- 
parison of  practice  with  principle. 


m 

We  conclude,  brethren,  by  exhorting  you  in  all  humility 
to  "examine  yourselves,  whether  you  be  in  the  faith."  It  is 
a  subject  on  which  the  human  heart  is  too  prone  to  decep- 
tion. In  the  course  of  this  exercise,  we  have  had  occasion 
to  remark  that  the  name  of  Christian  and  the  character  of  a 
believer,  are  not  unfrequently  conferred  on  persons  who 
know  but  very  little  of  the  holy  religion  of  Jesus.  And  yet 
the  test  of  true  faith  is  no  recondite  matter.  He  who 
runs  may  read  it.  The  most  superficial  mind  may  explore 
it.  "Shew  me  thy  faith  without  thy  works,"  says  the  apos- 
tle St.  James,  "and  I  will  shew  thee  my  faith  by  ray  works." 
«Faith  if  it  hath  not  works,  is  dead,  being  alone."*  "Faith 
worketh  by  love."f  '*Faith  purijieth  the  heart.**  This  is 
the  scriptural  test.  Let  it  be  ours.  And  may  the  Eternal 
Spirit  work  in  us  that  holiness,  without  which,  no  man  shall 
see  God,  by  implanting  and  cherishing  in  us  that  faith,  with- 
out which  it  is  impossible  to  please  him. — Amek. 

*  James  ii,  18.17.    j  Gal.  v.  6. 


§®as2®sr  Tc 


THE  IMPORTANCE  OF  RELIGION. 


tUKE,    X.    42. 

**One  thing  is  needfid/* 


S,ELTGioN  terminates  and  rests  in  God.  Hence  it  is  fre- 
quently called  "the  fear  of  the  Lord."  Hence  it  is  descri- 
bed as  a  habitual  search  after  the  divine  Being;  as  a  con- 
tinued service  offered  to  him.  And  hence,  persons  who  are 
under  its  guidance  and  government  are  represented  as  "com- 
ing unto  him,"  and  "obeying  his  commandments." 

Rendering  to  heaven  what  is  exclusively  and  immediate- 
ly its  due,  is  doubtless,  the  most  important  constituent  of 
religion.  But  we  are  under  a  multitude  of  obligations  to 
mankind  in  our  various  connections  with  them.  We  owe 
much,  also,  to  ourselves.  The  regular,  faithful,  and  profit- 
able discharge  of  what  is  thus  incumbent  on  us,  enters  inti- 
mately into  the  notion  of  religion  carried  to  its  legitimate 
extent;  in  as  much  as  without  a  reference  to  religion;  with- 
out a  respect  to  the  great  Being  wlio  is  the  object  of  reli- 
gion, and  from  whom  all  moral  obligation  derives  its  sanc- 
tion; man  would  be  alike  indifferent  to  the  claims  of  heaven 
and  earth:  alike  faithless  to  the  ties  by  which  they  are  bound 
to  serve  God,  to  love  their  neighbour,  and  to  pursue  their 
own  essential  interests.  Religion,  then,  has  but  one  object, 
and,  in  this  respect,  is  "one  thing." 

It  is  "tme,"  also,  considered  asavital,  or  universally  per- 
vading and  actuating  principle.  Let  a  person  be  under  its 
influence,  and  that  influence  is  sure  to  extend  to  every  power 


6^ 

hjB  possesses^  to  operate  throughout  the  whole  sphere  of  his 
moral  existence.  It  is  this  principle  of  religion  which  en- 
larges the  mind,  enlightens  and  improves  the  conscience, 
bends  the  will  to  good  and  noble  purposes,  sublimates  the 
affections,  and  renovates  tlie  heart.  One  in  itself,  this  prin- 
ciple of  religion  effectuates  union  wherever  it  is  permitted 
to  have  its  perfect  work.  In  the  wide  compass  of  human 
existence,  all  who  own  its  sway  form  but  one  body  of  hea- 
ven compacted  strength,  vigour,  and  beauty,  quickened  by 
one  spirit — the  spirit  of  Christ  and  of  God. 

Although  religion  has  but  one  object,  and  is  one  in  prin^ 
ciple,  or  considered  as  a  principle  operative  on  human  life 
and  manners,  yet  it  consists  of  many  particulars^  it  compri- 
ses a  multitude  of  duties  and  requirements.  But  it  is  to  be 
observed,  that  if  symetry  and  correspondence  of  parts  be 
essential  to  the  unity  of  a  system,  this  multitude  of  duties 
and  requirements,  these  many  particulars,  so  far  from  cut- 
ting up  or  dividing  that  body  of  strength,  vigour,  and  beau- 
ty of  which  they  are  members,  place  its  unity  in  a  new  and 
powerful  light.  Religion  m.agnifies  no  virtue  at  the  expense 
of  its  neighbour.  Religion  sacrifices  no  one  duty  to  another. 
Religion  admits  no  plea  for  the  violation  of  one  command- 
ment, or  the  disregard  of  one  truth,  founded  in  an  alleged 
deference  to  any  others,  or  even  to  all  others.  Religion  for- 
bids the  severance  of  the  minutest  link  of  obligation  from 
the  chain  which  binds  us  at  once  to  God,  to  our  neighbour, 
and  to  our  own  well-being.  Religion  then,  assuredly,  is 
perfect  in  integrity  and  unity,  or  integrity  and  unity  are 
words  without  meaning. 

Unity  of  design  is  indispensable  to  the  utility,  beauty,  and 
perfection  of  any  system.  But  unity  of  design  is  no  where 
more  obvious  than  in  religion.  Our  true  interest,  our  real 
happiness,  is  the  point  which  it  keeps  universally  and  invar 
riably  in  view.  By  all  its  lessons  and  injunctions;  by  all 
its  promises  and  threatenings;  by  all  its  hopes  and  fears; 
our  true  interest  is  the  treasure  sought,  our  real  happiness 
is  the  prize  contended  for. 


63 

To  demonstrate  that  this  one  thing  is  the  "one  thing  need- 
ful," is  the  chief  aim  of  the  present  discourse.  To  this, 
therefore,  I  proceed. 

"One  thing  is  needful." — Religion — and  religion  alone  is 
indespensable  to  human  happiness;  for  all  persons;  at  all 
times;  in  all  places,  circumstances,  and  states  of  being. 

In  the  first  jdace. — Witliout  religion  men  are,  and  cannot 
but  be,  miserable.  The  spirit  of  religion  is  love  to  God; 
and  his  favour  its  reward.  Now,  is  it  not  a  self-evident 
proposition  that  the  man  who  is  devoid  of  love  to  God>  and 
destitute  of  tlie  favour  of  God,  must  be  unhappy?  We  were 
made  to  love  him.  This  is  our  being's  end  and  aim.  Con- 
travening the  design  of  our  introduction  into  existence,  it  is 
impossible  that  we  should  escape  misery.  The  mercies  of 
his  throne  perpetually  surround  us.  His  salvation  attends 
our  footsteps  day  by  day.  He  crowns  us  unceasingly  with 
his  loving  kindness.  "He  keeps  our  souls  from  death,  our 
eyes  from  tears;  and  our  feet  from  falling."  Surely,  then, 
the  heart  that,  in  return,  throbs  not  with  gratitude,  must 
ache  with  the  pulsations  of  misery.  I  cannot  conceive  how 
that  man  can  enjoy  one  hour's  peace  or  satisfaction,  who  is 
incapable  of  appreciating  heaven's  benignant  care,  and  of 
repaying  it  with  the  movements  of  devout  thankfulness. 

As  the  spirit  of  religion  is  love  to  God,  so  his  favour  is  its 
reward.  I  mean  his  special  favour;  his  complacency:  for  it 
is  a  certain  truth,  and  one  which  ought  to  heap  coals  of  fire 
upon  the  sinner's  head,  that  the  goodness  of  heaven  descends 
from  age  to  age  upon  the  indevout  and  the  impious;  the 
worldly  and  the  sensual;  and  his  forbearance  upon  their 
children's  children:  that  the  «<Father  of  mercies  maketh 
his  sun  to  rise  on  the  evil  and  on  the  good,  and  sendcth  his 
rain  on  the  just  and  on  the  unjust."*  But  that  favour  of 
his  which  is  life;  that  loving  kindness  which  is  better  than 
life;  that  complacency  which  irradiates  his  countenance  with 
the  smiles  of  benediction;  is  the  portion  of  the  religious  and 

•  Mat.  V.  45. 


64 

upright  only.  And  can  it  be  necessary  to  prove  that  unless 
the  God  of  all  grace  vouchsafe  to  shine  propitiously  upon 
my  soul,  felicity  must  be  a  stranger  there? 

Of  no  other  attainment,  possession,  or  circumstance  at- 
tached to  the  condition  of  our  nature,  can  it  be  said  that  the 
absence  or  privation  of  it  necessarily  superinduces  misery. 
It  cannot  be  said  of  pleasure,  of  wealth,  of  honour,  no — nor 
even  of  learning.  In  the  humbler  walks  of  life  where  the 
means  of  pleasurable  or  splendid  indulgences,  uf  civil  or  mi- 
litary promotion,  and  of  scientific  acquisitions,  are  circum- 
scribed, you  have  doubtless  observed  much  tranquillity,  much 
contentment,  anil  even  much  continued  and  uniform  enjoy-, 
ment.  But  have  you  ever  seen  tranquillity,  contentment, 
uniform  and  continued  enjoyment,  among  those  who  are  de- 
void of  religion;  liowever  prosperous,  however  elevated, 
however  surrounded  by  the  frolick  sons  and  daughters  of 
festivity?  Have  you  not  discovered  in  their  varying  feat- 
ures, in  their  fitful  transitions  from  gaiety  to  gloom,  that 
"there  is  a  laughter,  in  the  midst  of  which  the  heart  is  sor- 
rowful; a  mirth,  the  end  of  which  is  heaviness;"*  a  pride  of 
distinction  which  serves  but  to  render  infelicity  more  prom- 
inent? 

In  the  vsccond  j)tece.— Religion,  and  religion  alone,  is  need- 
ful for  mankind  universally:  for  all  ranks,  orders  and  des- 
criptions of  persons,  and  for  every  individual  among  them. 
There  are  many  attainments  which  are  becoming  and  use- 
ful in  some  states  and  situations  of  life,  and  under  certain 
circumstances  and  relations;  but  which,  under  other  cir- 
cumstances and  relations,  are  superfluous;  and  in  opposite 
states  and  situations  are  unprofitable,  and  even  pernicious. 
For  instance;  what  is  admitted  to  be  an  indispensable  ap- 
pendage to  the  character  and  authority  of  a  magistrate,  a 
master,  an  instructor,  a  parent,  may  be  preposterous  or  in- 
jurious when  exhibited  in  the  person  of  the  child,  the  pupil, 
the  servant,  the  private  citizen.    But  religion  is  the  com- 

Prov.  xiv.  13. 


65 

nion  duty,  and  ought  to  be  the  common  concern,  the  com- 
mon qualification,  the  common  characteristic,  of  all  the  pos- 
terity of  Adam. 

In  the  third  place. — Religion  is  needful  at  all  times,  and 
in  all  places;  an  assertion  that  cannot  be  made  respecting 
any  other  quality  or  endowment  of  man.  In  the  progres- 
sive changes  of  human  manners  and  the  varying  circum- 
stances of  society,  what  is  at  one  period  necessary  and  de- 
sirable, at  a  later  period  ceases  to  be  so.  Personal  prow- 
ess, military  skill,  in  process  of  time  give  place  to  the  arts 
of  peace,  and  the  better  directed  efforts  of  the  human  mind 
to  protect  the  weak  and  curb  the  wicked,  by  intellectual, 
rather  than  by  brutal  force.  But  whatever  alterations  oc- 
cur on  the  face  of  the  world,  religion,  like  its  divine  author 
and  object,  remains  ever  the  same.  The  bravery  of  the 
warrior  may  be  required  at  one  time,  and  the  wisdom  of 
the  legislator  at  another;  but  religion,  without  which  neith- 
er can  much  avail,  is  at  all  times,  and  in  every  stage  of  so- 
ciety, alike  desirable;  alike  necessary. 

And  not  only  at  all  times;  but  in  all  places  is  it  desirable 
— in  every  clime  is  it  necessary.  Wherever  the  sun  of  the 
material  heavens  emits  his  beams,  the  sun  of  righteousness 
must  arise  to  gladden  the  mental  creation,  or  all  is  dark 
and  dreary.  This  is  the  sun,  milder  than  his  type  in  the 
heavens,  that  must  travel  with  the  stranger  over  the  deserts 
of  Africa.  This  is  the  sun  that  must  gild  the  wastes  of  north- 
ern snows.  In  fine,  wherever  man  is  to  be  found,  he  needs 
religion,  and  needs  no  more,  to  enlighten,  uphold,  cherish, 
and  comfort  him. 

In  the  fourth  place, — Religion  is  needful  not  merely  at  all 
times,  but  perpetually  and  uninterruptedly.  At  no  moment 
is  it  superfluous.  At  no  moment  is  it  a  work  of  superero- 
gation. At  no  moment  must  it  be  upon  any  account  dis- 
pensed with.  It  is  a  fruit  which  is  never  out  of  season.  It  is 
»  flower  which  is  constantly  in  bloom.  "To  every  thing," 
says  the  wise  king  of  Israel,  "there  is  a  season,  and  a  time 
I 


66 

to  every  purpose  under  the  heavens:"*  but  religion,  which, 
iieaven  descended,  aspires  to  heaven  again,  he  carefully 
avoided  limiting  to  seasons  or  to  times. 

Religion,  considered  as  a  habit  of  the  soul;  as  a  temper 
of  the  heart;  as  a  principle,  a  source,  a  motive,  of  action; 
must  be  perpetually  operative.  It  must  experience  no  in- 
termission; no,  not  for  a  moment;  or  it  ceases  to  be  religion. 
"When  thou  goest,  it  must  lead  thee;  when  thou  sleepest, 
it  must  keep  thee;  and  when  thou  awakest,  it  must  talk  with 
thee.  For  its  commandment  is  a  lamp;  and  its  law  is  light; 
and  its  reproofs  of  instruction  are  the  way  of  life."f 

In  the  Jifth  place. — Religion  is  indispensable  to  remler 
prosperity  a  blessing  to  those  who  receive  it  at  the  hand  of 
God.  We  know  the  high  authority  that  says,  and  we  know 
too  with  what  melancholy  evidence  daily  experience  confirms 
the  saying,  that  "the  prosperity  of  fools"  or  irreligious 
persons  "shall  destroy  them.":|:  It  leads  them  to  presump- 
tion; it  leads  them  to  unbelief;  it  leads  them  to  hardness  of 
heart,  to  earthly  mindedness,  to  covetousness,  sensuality, 
cruelty;  to  the  life  and  death  of  criminals;  and  to  the  im- 
mortality of  devils.  Religion  waters  the  plant  of  prosperi- 
ty with  the  dews  of  divine  grace,  until  it  becomes  a  tree 
whose  roots  are  deep  and  wide  in  the  soil,  while  its  top 
touches  the  heavens.  Children  of  sanctified  prosperity! 
what  is  it  that  yields  a  zest  to  every  delight  that  dwells  up- 
on your  raptured  senses?  that  makes  all  nature  "beauty  to 
your  eye,  or  musick  to  your  ear,"  or  luxury  to  your  thank- 
ful hearts?  You  tell  me,  and  you  tell  me  triily,  it  is  reli- 
gion. Children  of  sanctified  prosperity!  what  is  it  that  di- 
rects you  to  such  a  use;  such  an  improvement;  such  an  ap- 
plication of  your  peculiar  temporal  advantages,  as  makes 
you  eyes  to  the  blind,  and  feet  to  the  lame?  as  causes  "the 
ear  when  it  hears  you  to  bless  you,  and  the  eye  when  it 
sees  you  to  give  you  its  witness  of  weeping  gratitude?  You 
tell  me,  and  I  know  that  you  tell  me  aright,  it  is,  it  can  on- 
ly be  that  "one  thing  needful"— religion. 

•  Eccl.  iii.  1.    t  Prov.  vi.  22.  23.    t  Prov.  i.  32. 


Q7 

In  the  sixth  idace. — Religion  is  eminently  the  <*oiie  thing 
needful"  in  adversity.  There  is,  perhaps,  nothing  which 
mankind,  the  had  as  well  as  the  good,  more  generally  ad- 
mit, than  this:  and  many  a  self-deluded  sinner  has  vainly 
sought  refuge  under  adversity  in  that  "one  thing  needful," 
which,  while  prosperity  shone  bright  upon  him,  he  has 
trampled  under  foot.  Religion  it  is,  and  religion  alone,  tliat 
teaches  complaining  man  at  once  the  nature,  the  origin,  and 
Uje  design  of  his  afflictions:  that  consoles  him  under  them; 
that  fortifies  him  to  endure  them;  that  enables  him  to  im- 
prove them,  that  converts  them  into  springs  of  never-failing 
peace,  and  joy,  and  glory. 

In  the  seventh  and  last  place. — Religion  is  the  "one  thing 
needful"  in  a  sense  far  more  important  than  any  that  have 
been  hitherto  exhibited:  for  it  is  religion  alone  that  conducts 
to  the  everlasting  life  of  the  world  to  come.  The  present 
state  is  not  conclusive  of  our  being.  Wiien  this  "world  and 
the  works  that  are  therein  shall  be  burnt  up;"  when  "the 
heavens  shall  be  rolled  together  as  a  scroll;"  when  "the  ele- 
ments shall  melt  with  fervent  heat;"  man  shall  still  exist; 
man  shall  exist  forever;  the  inheritor  of  celestial  glory,  or 
the  hopeless  victim  of  his  unrepented  crimes.  Often  is  this 
awful  truth  proclaimed  in  your  ears;  but,  O  my  God!  how 
little  is  it  regarded!  Man  shall  exist  forever,  the  inheritor 
of  celestial  glory,  or  the  hopeless  victim  of  his  imrepented 
crimes.  This  truth  will  force  itself  upon  the  mind  at  the  ap- 
proach of  death.  What  shall  console  the  dying  man?  The 
evils  of  life  have  many  opiates,  some  more,  some  less  effec- 
tual. Parental  protection,  filial  duty,  connubial  love,  these 
may  soothe  while  the  pulse  beats  animation;  but  what — 
what  shall  console  the  dying  man?  Nothing  but  religion. 
She  tells  the  good  man  to  look  back  without  regret,  and  for- 
ward without  fear.  She  tells  him  that  as  the  life  which  he 
has  been  enabled,  through  divine  grace,  to  live,  is  undenia- 
bly the  best  qualification  and  the  surest  preparation  for  the 
licavcnly  blessedness,  so  it  cannot  fail  to  meet  the  accep- 


68 

tance  of  that  righteous  Lord  who  loveth  righteousness,  and 
whose  countenance  beholdeth  the  upright. 

And,  now,  let  such  as  are  conscious  of  possessing  this  one 
needful  thing,  religion,  felicitate  themselves,  and  he  grate- 
ful to  God. 

Let  them  felicitate  themselves.  Let  them  rejoice  that 
while  the  many  around  them  are  perpetually  agitating  the 
idle  and  fruitless  inquiry,  "who  will  show  us  any  good?'* 
they  have  obtained  that  "one  thing  which  is  needful,"  and 
which  alone  is  indispensably  needful  to  the  happiness  both  of 
the  present  and  the  future.  The  unity  and  simplicity  of  that 
which  is  the  great  object  of  their  cares  and  their  desires, 
facilitates  the  gratification  of  these  desires,  the  recompense 
of  those  cares.  Pursuit  here,  is  liable  to  but  little  interrup- 
tion, and  to  no  substantial  discouragement.  Success  is  cer- 
tain. Persons  under  the  influence  of  religious  principle, 
are  sure  of  acquiring  what  they  have  chiefly  in  view,  the  fa- 
vour of  heaven.  They  are  firmly  persuaded  that  nothing 
can  more  effectually  propitiate  the  divine  Being,  than  the 
sincere  and  uniform  devotion  of  the  mind  and  heart  to  him. 
And  what  happiness  on  earth  can  rival  that  which  results 
from  the  consciousness  that  the  most  important  of  all  acqui- 
sitions is  assuredly  in  our  possession?  Nothing  short  of 
this,  deserves  the  name  of  happiness.  Men  of  the  world 
have  no  certainty  like  this  on  which  to  repose  themselves. 
Thick  clouds  of  doubt  rest  upon  their  brightest  prospects. 
Their  best  laid  schemes  are  so  often  frustrated,  that  the  fear 
of  future  disappointment  is  unconquerably  hostile  to  their 
tranquillity. 

Let  the  soul  conscious  of  possessing  religion,  be  grateful 
to  God:  grateful  for  the  word  of  his  grace  and  truth,  by 
which  we  are  taught  the  nature  and  properties,  the  origin 
and  end,  the  effects  and  consequences  of  religion.  Grate- 
ful for  those  eff'usions  of  his  enlightening  and  sanctifying 
energy  upon  our  faculties,  to  which  we  are  indebted  for  the 
existence  and  operations  of  religion.     Pure  and  undefiled 


69 

relii^ion  before  God,  even  the  Father,  his  own  most  holy 
word  hath  delineated  so  luminously  and  impressively,  that 
lie  who  runs  may  read  and  understand  it.  From  this  source 
of  heavenly  knowledge  we  learn  that  religion  is  at  once  the 
image  of  God  impressed  and  drawn  upon  the  inward  man, 
and  the  life  of  God  exhibited  in  the  outward  deportment; 
that  it  derives  its  being  from  God,  and  issues  in  the  mani- 
festation of  his  glory;  that  it  beatifes  the  present  state,  and 
secures  a  crown   of  honour  and  immortality    beyond  the 
grave;  that  it  is  within  the  reach  of  all  whose  hearts  are  in- 
clined  to  pursue  it;  that  all  who  seek  it  shall  find  it,   and 
with  it  everlasting  life,  and  that  all  who  despise  or  neglect 
it  shall  lose  their  own  souls.      And  while  the  divine  word 
communicates  the  knowledge  so  necessary  to  the  improve- 
ment of  the  soul,  the  divine  sj)irit,  the  author  as  well  of  mor- 
al as  of  natural  good,  who  at  first  caused  the  liglit  to  shine 
out  of  darkness,  irradiates  the  holy  page,  opens  the  intellec- 
tual eye,  and  capacitates  fallen  man  to  receive  and  profit  by 
the  instruction   that  leads  to  heaven.      The  virtues  which 
distinguish,  characterize,  and  adorn  the  Christian  life,  "are 
the  fruits  of  the  spirit"*  of  God;  and  but  for  his  beneficent 
power,  would  have  no  real  or  practical  existence.    0?  never 
let  the  incense  of  gratitude  cease  to  arise  to  God,  our  Fa- 
ther, our  Teacher,  Comforter,  and  Guide. 

Religion  being  thus  a  matter  of  unspeakable  moment,  why 
should  we  not  all  view  it  in  its  true  light,  and  pay  it  a  cor- 
responding deference?  Surely,  if  there  is  any  one  tiling 
essential  to  human  happiness,  so  much  so,  that  without  it 
every  human  being  cannot  but  be  miserable;  and  that,  at 
all  times,  in  all  places;  under  all  circumstances,  modes,  and 
successive  states  of  being;  if  there  is  anv  one  thing  exclu- 
sively vested  with  the  power  to  bless  prosperitv,  to  sooth 
affliction,  to  disarm  death,  to  render  iinmoitality  glorious; 
surely,  every  wise  and  provident  man  will  think  {"t  incum' 
bent  on  him  to  labour  indefatigably  for  the  attainment  of 
•  Gal.  V.  22. 


70 

this  one  thing.  But  it  has  been  shewn  that  religion  is  this 
one  thing;  "the  one  thing  needful,"  and  exclusively  needful 
for  all  these  purposes.  Let  us  lose  no  time,  then,  in  culti- 
vating its  principles  and  acquiring  its  habits.  Let  us  de- 
vote ourselves  to  it  in  defiance  of  every  obstacle.  Let  us 
devote  ourselves  to  it  with  all  possible  diligence  and  assiduity. 
Let  us  devote  ourselves  to  it  in  defiance  of  every  obsta- 
cle. If  wc  believe  that  any  temporal  acquisition,  whatever 
it  may  be,  is  necessary  to  our  repose  or  our  enjoyment, 
there  arc  no  obstacles,  ordinarily  speaking,  of  such  mag- 
nitude as  to  deter  us  from  the  pursuit  of  it:  there  are  even 
no  comforts  and  conveniencies,  however  highly  valued  un- 
der other  circumstances,  which  we  will  not  resign  for  the 
attainment  of  it.  The  avaricious  man  places  his  supreme 
delight  in  a  multitude  of  possessions;  and,  to  secure  tliis  ob- 
ject, tired  nature  must  forego  her  rest,  and  the  cravings  of 
appetite  be  disregarded.  The  man  of  pleasure,  infatuated 
fool,  encounters,  in  one  guilty  intrigue,  perplexities,  embar- 
rassments, and  dangers,  for  which  Mohammed's  paradise 
could  not  compensate.  But,  while  vice,  in  some  one  or  other 
of  her  thousand  varying  shapes,  has  power  too  easily  and 
too  effectually  to  bind  us  to  her  service,  the  *<one  thing  need- 
ful" solicits  us  in  vain.  This,  is  frequently  sacrificed  to  the 
merest  trifle  of  opposition:  too  seldom  is  it  allowed  to  sur- 
mount the  most  inconsiderable  imj)ediment.  But  let  us  be 
persuaded  to  consider,  "that  there  is  not  the  same  necessity 
for  indulging  our  animal  part,  that  there  is  for  saving  our 
immortal  souls;  for  living  in  pleasure  a  few  days,  as  for  be- 
ing happy  forever."*  Let  us  remember  that  religion  is  em- 
phatically the  "one  thing  needful,"  and  abjure  whatever  in- 
terferes with  it,  and  set  at  defiance  whatever  militates  against 
it.  Let  us  estimate  it  as  that  pearl  of  great  price  which  in- 
vites us  to  sell  all  that  we  have  and  buy  it.  Between  the 
solicitations  of  religion  and  the  allurements  of  the  world, 
let  us  not  hesitate  or  balance  for  an  instant.     If  sinners  en- 

•  Grove,  vol.  v.  page  254.  * 


71 

tice,  let  us  not  consent:  if  they  insult,  let  us  not  regard:  if  they 
threaten,  let  us  not  fear.  Let  us  turn  a  deaf  ear  to  the  im- 
portunity of  temptation;  renounce  the  tyranny  of  passion; 
obey  the  call  of  celestial  wisdom;  and,  convinced  of  the  in- 
dispensablcness  of  a  religious  temper,  and  a  religious  de- 
portment, let  us  pray  that  God  would  be  pleased  to  fortify 
us  in  this  conviction,  and  form  us  by  his  grace  to  a  life  cor- 
responding with  it. 

The  arguments  that  should  induce  us  to  embrace  religion 
at  the  first  as  the  "one  thing  needful,"  powerfully  persuade 
us  to  persevere  in  the  holy  and  liappy  course,  when  we  have 
entered  upon  it.  Let  us  therefore,  devote  ourselves  to  re^ 
ligion  with  all  possible  diligence  and  assiduity. 

If  "it  is  good,"  as  the  apostle  says,  "to  be  zealously  af- 
fected always  in  a  good  thing,"  how,  I  would  ask,  ought  we 
to  be  affected  towards  the  very  best  thing?  a  thing  which 
originates  and  terminates  in  the  infinite  God? 

Religion  is  no  matter  on  which  to  trifle.  "Where  shall  a 
man  reflect  and  be  serious,  if  not  here,  where  the  everlast- 
ing life  of  his  soul  is  at  stake?  Indifference,  luke-warmness, 
sluggishness,  on  a  point  like  this,  are  worthy  a  severer  an- 
imadversion than  any  words  of  mine  can  inflict. 

To  embrace  religion,  and  perseveringly  to  cultivate  re- 
ligion, it  is  imperiously  necessary  that  we  refrain  from  all 
excessive  solicitude  respecting  things  temporal.  Recollect 
the  mild  rebuke  of  our  Saviour  in  the  context  to  his  too  anx- 
ious friend:  "Martha,  Martha,  thou  art  careful  and  troubled 
about  many  things;  but  one  thing  is  needful."  Much  as  he 
loved  this  affectionate  and  hospitable  friend,  or  rather,  in 
consequence  of  the  esteem  which  he  had  for  her,  he  could 
not  avoid  administering  a  gentle  reproof  to  her  misplaced 
carefulness,  her  improvident  attention  to  what  was  earthly 
and  perishing,  to  the  neglect  of  what  was  spiritual  and  eter- 
nal. It  is  to  be  regretted  that  theie  are  too  many  who  re- 
semble Martha,  in  this  particular,  even  among  those  who 
are  acquainted  with  something  more  than  the  mere  form  of 


758 

religion^  And  if  delinquency  is  discoverable  among  such 
as  these,  what  is  to  be  expected  from  the  worldly-minded 
million,  the  multitudes,  of  whom  it  may  be  said,  that  *«God 
is  not  in  all  their  thoughts?" 

Impressed  as  I  am  with  the  solemnity  and  awful  impor- 
tance of  the  subject,  allow  me  to  suggest  certain  directions, 
which,  if  observed  and  acted  upon,  may  be  found  beneficial. 
Allot  more  time  to  the  special  concerns  of  the  soul.  Bestow 
your  affections  in  justifiable  measures;  giving  to  no  object 
more,  in  this  respect  than  its  due.  Let  not  the  concerns  of  life 
temporal  take  such  firm  hold  of  your  hearts  and  minds,  as  to 
unfit  you  for  the  superior  concerns  of  life  eteniaL  Suffer 
not  the  pressure  of  affliction  to  disturb  your  serenity,  or  de- 
prive you  of  self-possession. 

First. — Allot  more  time  to  the  special  concerns  of  the 
soul.  "Our  present  frame  and  condition,  I  confess,  is  such, 
that  the  greater  part  of  our  time  is  unavoidably  taken  up  in 
attendance  on  the  body  and  the  things  relating  to  it;  which 
is  more  especially  the  case  of  those  in  narrow  circumstances: 
but  then,  none,  and  much  less  such  as  have  a  greater  com- 
mand of  their  time,  should  from  their  rising  up  to  their  lying 
down,  be  incessantly  employed  in  the  drudgery  of  the  world'* 
or  in  the  chase  of  pleasure.  "This  is  to  be  cumbered  with 
much  serving  in  a  much  worse  sense  than  Martha  was." 
And  we  need  not  be  so  cumbered.  I  take  leave  to  repeat  itj 
we  need  not  be  so  cumbered.  None— I  will  make  no  excep- 
tions—not one  of  us  need  be  so  entirely  devoted  to  the  world 
as  to  have  no  precious  minutes  left  for  the  duties  and  the 
pleasures  of  religion. 

Second.— Bestow  your  affections  in  justifiable  measures; 
giving  to  no  one  object  more,  in  this  respect,  than  its  due. 
There  is  a  beautiful  order  and  subordination  designed  to 
prevail  among  the  objects  of  man's  affections;  an  order  and 
subordination  which  sin  has  disturbed,  and  which  religion 
alone  can  restore  and  maintain.  Human  loves  and  friend- 
ships are  allowed  and  encouraged,  but  we  are  not  permitted 


73 

to  cherish  them  in  an  equal  degree  with  love  to  God  and  our 
Redeemer.  The  hest  affections  of  our  hearts  are  to  be  pla- 
ced on  objects  most  worthy  of  them.  And  what  are  these 
objects?  Certainly,  God  and  his  service:  Christ  and  his 
religion:  heaven  and  its  undying  glories.  And  shall  the  de- 
votion which  is  properly  and  consistently  bestowed  here,  be 
wrested  hence  and  lavished  on  the  worthless  baubles  of  a 
day?     Perish  the  thought! 

Third. — Let  not  the  concerns  of  life  temporal  take  such 
firm  hold  of  your  hearts  and  minds,  as  to  unfit  you  for  the 
-superiour  concerns  of  life  eternal.  It  is  when  comparative- 
ly disengaged  from  earthly  fetters,  that  we  can  serve  our 
Creator  to  most  advantage,  most  pleasure,  and  most  accep- 
tance. The  world,  like  our  evil  genius,  follo^^'s  us  even  in- 
to the  divine  presence,  pollutes  om*  oiferings  with  its  touch, 
and  mingles  its  unhallowed  ^re  witli  the  flames  of  sacrifice. 
Hence  it  is  that  God  «  so  frequently  adored  by  the  lips  of 
those  whose  hearts,  in  the  mean  while,  are  far  from  him. 
Let  Christians  be  reminded  that  one  of  their  chief  aims 
should  be  tlie  conquest  of  the  world.  It  should  not  be  their 
serious  or  familiar  friend,  but  their  gay  and  passing  ac- 
quaintance, whose  occasional  society  may  be  pleasing,  but 
whose  constant  and  intimate  converse  is  the  thief  of  time, 
the  murderer  of  virtue. 

Fourthly  and  lastly. — Suffer  not  the  pressure  of  af- 
fliction, whether  it  be  on  memory,  anticipation,  or  present 
feeling,  to  disturb  your  serenity,  or  deprive  you  of  self-pos- 
session. Self-possession — self-collection — serenity — even- 
ness of  mind — a  calm  and  unruffled  temper,  proof  against 
the  shafts  of  adversity — these  constitute  the  ornament  of 
man.  The  ornament  of  man  did  I  say?  This,  perhaps,  may 
be  thought  faint  applause.  I  will  say  then  that  they  exhi- 
bit an  instance  of  the  sublime  in  morals.  To  the  sublimity 
of  Christian  morals  they  are  undoubtedly  essential.  And  it 
is  a  splendid  attestation  to  the  dignity  of  our  high  calling  in 
Christ  Jesus  that  to  this  sublimity  of  morals,  this  proud  em- 
K 


inence  of  virtue,  the  obscurest  follower  of  the  Lamb  is  inci- 
ted daily  and  hourly  to  aspire.  It  is  a  commandment  deliv- 
ered to  us  all,  and  bindin.^  upon  us  all,  that  we  «<take  no 
thought  for  the  morrow,  saying,  what  shall  we  eat,  or  what 
shall  we  drink,  or  wherewithal  shall  we  be  clothed?" — that 
we  ''endure  hardness  as  good  soldiers  of  Christ"* — that  we 
"possess  our  souls  in  patience"| — and  that  "in  suffering  ac- 
cording to  the  will  of  God,  we  commit  ourselves  unto  him, 
as  unto  a  faithful  Creator.":|: 

Be  assured,  brethren,  that  unless  you  are  cast  into  this 
mould;  unless  you  cultivate  this  even  temper;  unless  you 
acquire  this  mental  habit  of  placidity,  and  rise  superiour  to 
the  vicissitudes  incident  to  the  present  state;  it  is  in  vain 
that  you  exptct  to  make  any  satisfactory  attainments  in  the 
"one  thing  needful."  The  tumult  of  the  passions — the  dis- 
quietude of  the  soul — the  paint i\l  retrospect  upon  the  past — 
the  gloomy  foreboding  of  the  future— -all  this  is  at  war  with 
religion.  That  peace  of  God  which  passtth  understanding, 
must  keep  the  heart  and  mind,  or  the  knowledge  and  the  love 
of  him  must  remain  unattainable  by  man. 

Hear,  now,  brethren,  the  conclusion  of  the  whole  matter. 
"Follow  after  godliness — for  godliness  with  contentment  is 
great  gain.  Godliness  is  profitable  unto  all  things — having 
promise  of  the  life  that  now  is  and  of  that  which  is  to  come." 
"One  thing  is  needful" — choose,  therefore,  "that  good  part 
which  shall  not  be  taken  away  from  you." 

Which,  may  the  Lord  enable  us  all  to  do,  and  to  his  name 
shall  be  the  praise. — Amen. 

•2Tim.  ii,  3.  f  Luke,  xxxi.  19.  ±  1  Peter,  iv.  19. 


©umii®^  Wc 


FAMILY  RELIGION 


ACTS,    X.    12. 


There  was  a  certain  man  in  Cesarea^  called  Corndiiis,  a 
centurion  of  the  hand  called  the  Italian  hand,  a  devout  man, 
and  one  that  feared  God,  with  all  his  house,  which  gave 
much  alms  to  the  people,  and  praijed  to  God  alwaij." 


Jlhe  excellent  and  justly  celebrated  author  of  the  Fami- 
ly Expositor,  remarking  upon  these  words,  has  the  follow- 
ing expressions:  '"'Most  amiable  and  exemplary  is  tlic  char- 
acter of  Cornelius,  wlio,  though  exposed  to  all  the  tempta- 
tions of  a  military  life,  maintained  not  only  his  virtue  but 
Lis  piety  too.  He  feared  God,  and  he  wrought  righteous- 
ness; and  daily  presented  before  God  prayers  and  alms, 
which  added  a  beauty  and  acceptance  to  each  other:  and  he 
was  also  an  example  of  domestic,  as  well  as  of  personal  re- 
ligion, as  if  he  had  been  trained  up  under  the  discipline  of 
that  heroick  general  and  prince,  wbo  so  publickly  and  so 
resolutely  declared  before  an  assembled  nation,  even  on  the 
supposition  of  their  general  apostacy,"*  "as  for  me  and  my 
house,  we  will  serve  the  Lord.''f 

To  recommend  and  enforce  that  domestic  or  family  reli- 
gion which  deservedly  attaches  such  veneration  to  the  name 
of  this  Roman  officer,  and  which  is  so  deplorably  neglected 
by  multitudes  among  the  professors  of  Christianity,  is  the  de- 
sign of  the  following  discourse.  May  the  good  spirit  open 
our  hearts  that  we  may  receive  the  truth  in  the  love  of  it! 

*  See  Doddridge,  vol.  ili,    \  Joshua,  xsiv.  ir». 


When  I  speak  of  family  religion,  none  can  be  at  a  loss  for 
my  meaning.  By  family  religion  is  understood,  religious 
instructions  given  to  a  family,  and  acts  of  devotion  per- 
formed by  them  jointly,  or  in  their  name  and  presence  by 
their  head,  or  by  some  other  person  whom  he  may  for  wise 
reasons  employ,  or  whom  circumstances  may  point  out  as 
most  fit,  to  be  his  substitute. 

Family  w^orship  is,  if  I  mistake  not,  a  duty  dictated  by 
what  is  termed  the  religion  of  nature.  It  is  the  voice  of  rea- 
so)i  that  the  Creator  is  entitled  to  all  the  homage  his  crea- 
tures can  give  him;  that  it  not  only  behoves  us,  but  is  our 
interest  to  fear  and  adore  him;  that  to  entreat  his  blessing 
is  the  most  probable  means  of  obtaining  it;  and  to  praise 
him  for  his  benefits  is  no  more  than  the  natural  return  of  an 
upright,  an  ingenuous,  and  grateful  lieart.  The  same  ar- 
guments that  lead  to  the  performance  of  acts  of  religion, 
generally  establish  the  propriety  of  social  and  domestick 
devotion.  Society,  in  all  its  forms,  but  especially  domestick 
society,  is  of  divine  institution.  "It  is  God  who  vsetteth 
the  solitary  in  families."*  He  who  is  the  father  of  our 
spirits  and  the  former  of  our  bodies,  and  hath  united  both 
parts  of  our  being  so  closely;  hath  appointed  other  relations 
nearly  as  intimate;  the  relations  of  husband  and  wife,  pa- 
rent and  child.  Of  a  grade  inferiour  to  these,  and  as  the 
result  of  posteriour  coincidences,  he  hath  ordained  the  im- 
portant connection  of  master  and  servant.  A  society  form- 
ed  by  some  or  all  of  these  relations,  constitutes  a  family,  or 
household;  and  I  would  ask,  is  it  not  reasonable  that  all  the 
individuals  composing  such  a  social  body,  should  join  in 
the  service  and  adoration  of  that  Almighty  and  most  merci- 
ful Being  who  hath  created  them  with  social  affections, 
whose  benevolence  hath  capacitated  them  for  the  tender  char- 
ities of  life,  and  whose  providence  hath  conjoined  them  with 
the  soft  but  strong  ties  of  blood,  and  kindred,  and  common 
interest?    The  same  reason  that  induces  an  individual  to 

•  PBalm,  Ixviii.  6. 


77 

pray  for  personal  favours,  should  lead  his  family  to  the 
throne  of  gi-ace  that  they  may  obtain  domestick  mercies. 
The  same  reason  that  induces  an  individual  to  acknowledge 
his  transgressions,  tells  his  family  that  they  should  make 
joint  confession  of  their  sins:  for  the  sins  of  the  domestick 
relations,  alas!  are  manifold,  and  none  of  them  perhaps 
more  general  and  crying  than  the  neglect  of  that  very  do- 
mestick religion  for  whicli  I  am  contending.  The  same 
reason  that  induces  an  individual  to  make  thankful  mention 
of  the  loving  kindness  of  the  Lord  experienced  in  his  own 
person,  informs  his  family  that  they  should  unitedly  praise 
the  fountain  of  all  good,  nor  be  unmindful  of  the  author  of 
their  common  happiness,  the  rock  of  their  common  salva- 
tion. The  same  reason  that  induces  an  individual  to  study 
the  things  which  belong  to  his  everlasting  peace,  and  that 
of  all  men,  forbids  his  family  to  remain  in  ignorance  res- 
pecting these  things,  wai-ns  them  to  seize  every  opportuni- 
ty of  acquiring  instruction,  and  convicts  him  of  most  crimi- 
nal negligence,  who  though  appointed  by  nature  and  by  na- 
ture's God,  to  be  their  protector,  tlieir  guide,  their  teacher, 
and  their  priest,  withholds  the  faithful  lesson  it  is  his  incum- 
bent duty  to  give,  sleeps  over  their  soul's  damnation,  nor 
leads  them  up  to  God,  their  rest. 

Numerous  are  the  examples  on  record  in  holy  scripture 
of  the  conscientious  discharge  of  this  duty.  How  honoura- 
ble is  that  testimony  given  to  the  fidelity  and  loyal  piety  of 
Abraham  by  the  mouth  of  heaven  itself!  *«I  know  him, 
that  he  will  command  his  children  and  his  household  after 
him,  and  they  shall  keep  the  way  of  the  Lord."*  What 
magnanimity  appears  in  the  resolution  of  tlie  illustrious 
Hebrew  chief,  addressed  to  the  assembled  tribes  of  his  coun- 
try who  had  so  often  followed  his  banners  to  battle  and  to 
conquest.  Whatever  you  shall  determine;  whether  to  lis- 
ten to  my  admonitions,  and  maintain  unshaken  fidelity  to  the 
God  of  Israel,  or  traitorously  to  transfer  your  service  to  the 

•Genesis,  xviii.  19 


78 

idols  of  the  nations,  however  tliis  may  be,  "as  forme,"  your 
general,  "and  my  house,  we  will  serve  the  Lord;*'*  who  de- 
livered our  fathers  from  slavery,  and  under  whose  ausi)ires, 
I  have  so  often  led  you  to  victory.  Again,  it  is  recorded  of 
David,  tliat  after  certain  solemnities  of  publick  national  re- 
ligion celebrated  with  that  splendour  which  usually  attend- 
ed the  Hebrew  worship,  and  in  which  the  king  himself  bore 
a  principal  part,  he  "returned,"  in  pious  duty,  "to  bless  his 
household."!  From  these  instances,  allow  me  to  remark 
in  passing,  the  extreme  vanity  of  the  opinion,  which  I  am^ 
afraid  is  sometimes  entertained,  that  family  religion  is  be- 
neatli  the  attention  of  men  of  a  genteel  and  liberal  spirit. 
Mean  pride!  contemptible  presumption!  that  sets  itself 
against  the  rights  of  God!  The  virtiies  of  kings  and  princes 
and  victorious  captains,  surely  cannot  be  beneath  the  prac- 
tice of  a  gentleman! 

The  text  affords  an  additional  instance  of  "one  who  was 
a  devout  man."  one,  **who  feared  God  with  all  his  house-f 
and  prayed  to  God  alway;"  that  is,  mIio  led  his  household 
to  the  throne  of  the  heavenly  grace  at  all  proper  and  con- 
venient seasons.  Indeed,  so  reasonable  and  evident  is  the 
principle  of  this  duty,  that  Cornelius  might  have  imbibed  it 
in  the  school  of  Heatlienism.  Every  reader  of  ancient  his- 
tory must  remember  the  I^ares,  and  Penates,  the  household 
gods,  to  whom  prayers  and  sacrifices  were  offered  up  in  fa- 
milies that  knew  not  the  true  God.  And  shall  it  not  be  more 
tolerable  at  the  day  of  judgment  for  them,  than  for  Chris- 
tians, who,  although  God  has  manifested  himself  to  them, 
raise  no  domestick  altar  in  honour  of  his  name? 

The  advantages  resulting  from  the  faithful  and  steady  dis- 
charge of  this  duty  are  manifold.  It  throws  a  lustre  on  the 
most  elevated  rank,  and  lifts  the  house  of  humble  poverty 
into  a  temple  for  the  Most  High.  It  calls  down  npon  our 
families  the  merciful  regards  of  him  whose  favour  is  life  and 
whose  loving  kindness  is  more  desirable  than  life.     If  any 

*  Joshua,  xxiv.  15.    f  2  Samuel,  vi.  20. 


79 

one  part  of  our  deportment  more  than  another  can  influence 
tlie  Almighty  to  hless  ms  in  our  chihlren,  to  enrich  our  bas- 
ket and  our  store,  and  to  prosper  and  establish  our  tempo- 
ral and  domestick  concerns,  unquestionably  it  is  this.  For 
God  has  peculiar  blessings  in  store  for  the  habitations  of  the 
just,  for  the  families  tiiat  call  upon  his  name. 

'Domestick  religion  is  ordinarily  productive  of  domestick 
love  and  harmony.  In  its  nature,  it  cannot  but  be  a  peace- 
maker. It  is  the  best  reconciler  of  family  differences;  the 
best  cement  of  family  attachments.  It  sanctifies  the  endear- 
ments of  connubial  affection;  inspires  the  infant  mind  with 
that  veneration  for  the  paiental  character  which,  next  to 
piety  to  God,  is  the  first  and  n(»blest  of  human  virtues;  en- 
hances the  value  of  children  in  the  parent's  eye  who  consid- 
ers them  as  young  immortals  whose  everlasting  destinies  are 
in  no  small  measure  committed  to  his  care;  and  who  shall 
live  in  the  world  of  spirits  while  the  beloved  forms  they  now 
inhabit,  and  on  whose  tender  charms  they  gaze  with  pardon- 
able rapture,  shall  moulder  in  the  dust — softens  the  asperities 
of  the  superiour  towards  his  servant  and  dependent,  and  so 
moulds  the  heart  and  temper  of  the  inferiour,  that  he  will 
most  generally  obey  not  only  for  wrath  but  also  for  con- 
science sake.  Did  these  obvious  truths  receive  due  atten- 
tion; were  they  suffered  to  influence  the  conduct  of  men;  fa- 
mily infelicities,  now,  I  fear,  too  frequent,  would  give  place 
to  a  tranquillity,  a  serene  blessedness,  approaching  nearer 
to  the  joys  of  heaven  than  any  thing  which  this  earth  can 
afford. 

Domestick  religion  affords  the  most  consoling  reflections 
to  a  parent  and  a  master  in  tlie  hour  of  death.  Who  would 
not  give  worlds  at  such  a  time  for  the  right  of  saying,  with 
our  blessed  Saviour,  "I  have  manifested  thy  name  to  them 
which  thou  gavest  me.*'  <«I  have  given  unto  them  the 
words  which  thou  gavest  me,  and  they  have  received  them." 
"Father  keep  through  thine  own  name  those  whom  thou  hasi 
given  me!"* 

•  John,  xvii.  6,  8 


80 

But  where  shall  I  find  language,  my  hrethren,  to  describe 
the  raptures  of  the  rising  dead  followed  into  God's  presence 
by  the  blessings  of  those  to  whom  they  have  given  a  second 
birth  in  the  regeneration  of  the  soul,  those  whom  they  pre- 
sent at  the  feet  of  the  throne,  saying,  "behold  us  Lord  and 
the  children  whom  thou  hast  given  us!" 

You  have  been  viewing  the  advantages  resulting  from  the 
performance  of  this  duty.  It  is  time  now  to  consider  the  dis- 
astrous consequences  arising  from  the  neglect  of  it. 

What  reasonable  and  candid  mar.  will  censure  the  equity 
of  the  Most  High  in  blasting  all  family  comforts  to  those 
who  take  no  pains  to  make  their  families  devoutly  sensible 
of  the  source  whence  their  common  comforts  flow?  W  ho 
would  not  expect  domestick  judgments  where  dcmestick 
mercies  are  never  thankfully  acknowledged?  Who  is  so 
ignorant  of  the  ways  of  providence  as  to  wonder  at  the  in- 
quietudes of  a  house  where  family  religion  is  unknown,  and 
the  voice  of  social  prayer  unheard?  No,  "the  curse  of  the 
Lord  is  in  the  house  of  the  irreligious."  "He  will  pour 
out  his  fury  upon  the  Heathen  and  upon  the  families  that  call 
not  on  his  name."* 

The  neglect  of  family  religion  has  a  most  deadly  influ- 
ence on  the  church  at  large.  While  the  spirit  of  piety  is 
extinct  in  the  domestick  circle,  it  is  in  vain  that  you  wish 
and  pray  for  a  revival  of  it  in  the  ecclesiastical  assemblies. 
Bar  the  inhospitable  doors  of  your  houses  against  the  God 
©f  heaven,  and  do  you  imagine  he  will  lionour  your  temples 
with  his  presence?  Alas!  when  I  reflect  on  our  lamentable 
dereliction  of  the  usages  of  our  pious  forefathers  in  this  res- 
pect, I  no  longer  wonder  at  the  decay  of  the  spii-it  of  true  re- 
ligion amongst  us;  I  can  no  longer  wonder  at  our  base  con- 
formity with  a  vain  and  wicked  world.  If  there  be  any  pub- 
lick  spirit  yet  left,  if  there  be  any  love  of  God  who  is  the 
hope  of  Israel  and  the  Saviour  thereto,  if  there  be  any  love 
of  Christ  and  of  the  church,  no  longer  neglect  the  oflices  of 
domestick  religion. 

•Jer.  X.  25. 


Si 

It  is  said  of  those  who  neglect  to  provide  for  their  own, 
and  especially  for  those  of  their  own  household,  that  they 
have  denied  the  faith  and  are  worse  than  infidels.  If  this 
be  true  of  persons  who  are  remiss  in  consulting  for  the  tem- 
poral sustenance  and  comfort  of  their  dependents,  how  much 
more  of  the  man  who  gives  no  diligence  to  ensure  the  eter- 
nal salvation  of  his  household,  notwithstanding  the  admo- 
nition to  train  up  his  children  in  the  way  they  should  go 
that  when  they  are  old  they  may  not  depart  therefrom;  not- 
withstanding he  is  commanded  to  *'bring  up  his  children  in 
the  nurture  and  admonition  of  the  Lord?"  Witliout  your 
stated  instructions,  expect  not  that  your  children  will  be 
wise  unto  salvation.  Expect  not  that  they  will  make  it  their 
concern  to  worship  God,  if  you  set  them  not  the  example; 
if  you  do  not  persevere  in  praying,  I  do  not  say  for  them, 
as  this  they  cannot  always  know,  but  before  and  with  them; 
if  you  do  not  lead  their  devotions  up  to  Heaven.  Not  more 
true  is  it  that  the  pastors  of  the  church  shall  account  for 
their  people,  than  that  every  parent  shall  account  for  his 
child,  every  master  for  his  dependent.  If  they  perish  through 
your  neglect  "their  blood  will  be  required  at  your  hands."* 
Look  for  a  moment  within  the  black  veil  that  covers  the 
realms  of  torure.  Fix  your  regards  on  the  wretched  vic- 
tims of  eternal  justice.  See  you  none,  not  one — whose  looks 
strike  reproach  into  your  very  souls?  Behold  thy  depen- 
dent, unhappy  master.  From  ignorance  he  advanced  to 
vice,  and  has  at  length  finished  his  career  in  perdition. 
Had  he  breathed  in  thy  service  tlie  air  of  religion;  had  he 
seen  aught  in  thy  family  to  distinguish  it  from  those  pro- 
fane houses  that  know  not  God;  like  Onesimus  of  old,  he 
might  have  been  a  son  and  member  of  the  church  on  earth, 
and  a  partaker  of  the  inheritance  of  the  saints  in  liglit. 
Now,  where  is  he;  now,  where  shall  he  ever  be? 

Beliold  thy  child,  unhappy  father;  given  thee  to  be  "thy 
joy  and  crown,"f  and  in  return  solemnly  devoted  to  God, 

•Ezek.  iii.  17.  18.    f  rhil.iv.  1 


83 


in  lioly  baptism.  Can  it  be  possible  that  tlirougli  eternity 
he  shall  execrate  thee  as  the  author  of  his  nusc » y?  Can  it 
l)c  possible  that  tliy  irreligious  example,  thy  neglect  to  af- 
ford him  Christian  nurture  and  admonition,  thy  remissness 
in  leading  his  young  devotions  to  his  father  and  thy  father, 
to  his  God  and  thy  God,  hath  brought  thy  child,  once  thy  best 
beloved,  the  pride  of  thine  heart,  the  light  of  thine  eyes,  the 
most  cherished  part  of  thy  very  self,  hath  brought  him  to 
these  abodes  of  horrour?  0!  then,  my  brethren,  if  there  be 
any  bowels  of  mercieS  towards  the  tender  offspring  of  your 
love,  no  longer  neglect  the  offices  of  domestick  religion. 

Talk,  not  to  me  of  business  and  of  your  multiplied  avoca- 
tions. A  Christian's  first  and  principal  concern  ouglit  ever 
to  be,  to  cultivate  the  life  of  God  in  himself  and  in  the  mem- 
bers of  his  household.  "Seek  ye  first  the  kingdom  of  God 
and  his  righteousness,"  and  all  needful  temporal  benefits 
"shall  be  added  unto  you.*'*  Was  the  life  of  Joshua,  an 
idle  life?  Was  the  life  of  David,  an  idle  life?  Was  the 
centurion  in  the  text  exempt  from  military  occupations,  la^r 
bours,  and  fatigues?  My  brethren,  if  you  will  not  make 
time  to  ask  God's  blessing  on  your  pursuit  of  family  inter- 
ests, expect  not  that  he  will  grant  it. 

Urge  not,  I  beseech  you,  the  plea  of  incapacity.  It  re- 
dounds only  to  your  disgrace.  The  Christian  of  sound  fa- 
culties, who  has  numbered  thirty,  forty,  fifty  years,  ought 
certainly  to  have  acquired  some  knowledge  of  divine  truth, 
some  capacity  to  communicate  the  result  of  his  reading  and 
hearing,  some  aptitude  to  express  his  spiritual  thoughts  and 
desires  in  prayer,  and  consequently,  a  sufficient  command 
of  words  and  ideas,  to  qualify  him  for  bearing  the  chief  part 
in  the  devotions  of  a  family. 

If  this  plea  of  incapacity  be  at  all  entitled  to  deference,  it 
is,  when  urged  in  excuse  of  deficiency  in  that  part  of  do- 
mestick religion  which  consists  in  offisring  up  the  prayers 
of  a  family.    But  I  will  at  once  destroy  this  plea  by  obserr- 

*  Matt.  vi.  33. 


83 

ing  that  our  cliurch,  altliough  she  certainly  prefers  the  free 
effusions  of  a  pious  heart  adopting  its  train  of  thought  and 
expression  to  the  circumstances  in  which  it  may  be  placed, 
is  by  no  means  inimical  to  set  forms  of  prayer,  when,  as  in 
the  case  supposed,  they  may  be  liclps  to  devotion.  Use  such 
forms  therefore,  until  you  shall  find  yourself  able  to  pray- 
without  them.  Especially  avail  yourselves  of  the  many  par- 
aphrases of  that  most  excellent  pattern,  commonly  called 
the  Lord's  prayer.  And  to  enable  you  to  impart  the  ne- 
cessary religious  instructions  to  your  families,  besides  the 
reading  of  the  Bible,  call  to  your  aid  the  Westminster  cate- 
chism, together  with  the  most  approved  practical  commen- 
taries and  discourses. 

As  to  the  most  proper  times  for  the  exercises  of  domestick 
religion,  they  must  be  in  a  great  measure  left  to  the  con- 
venience of  every  family.  This  much  however  I  must  be 
allowed  to  insist  on,  that  not  a  day  should  pass,  on  which 
the  sacrifice  of  prayer  and  praise  does  not  ascend  from 
every  Christian  house.  And  with  respect  to  the  instruction 
ot  your  families  in  the  principles  of  religion,  whilst  every 
convenient  opportunity  ought  to  be  embraced,  our  church 
hath  wisely  recommended  that  the  sabbath  evenings,  after 
publick  worship,  should  be  sacredly  preserved  for  this  pur- 
pose. ''Therefore  she  highly  disapproves  of  her  members 
paying  unnecessary  private  visits  on  the  Lord's  day;  ad- 
mitting strangers  into  their  families,  except  when  necessity 
or  charity  requires  it;  or  any  other  practices,  whatever 
plausible  pretences  may  be  offered  in  their  favour,  if  they  in- 
terfere with  the  above  important  and  necessary  duty." 

To  conclude;  my  brethren,  if  you  value  the  everlasting 
life  of  those  who  ought  to  be  most  dear  to  you;  if  you  value 
the  prosperity  of  the  church,  and  the  advancement  of  pure 
and  undefiled  religion;  if  you  value  the  best  interests  of  the 
republick,  which  can  never  be  so  effectually  promoted  as  by 
the  practice  of  piety  and  virtue;  rebuild  your  domestick  al- 
tars; revive  the  spirit  of  family  religion. — Amen. 


saiBisKDsr  im, 


THE  DIVINITY  OF  CHRIST. 


JOHN,   i.    1. 


«</n  the  beginning  was  the  wordf  aitd  the  word  was  with 
God,  and  the  word  was  God." 


1  SHALI  not,  my  brethren,  go  into  a  formal  proof  that  the 
word  here  alhided  to  is  Jesus  Christ.  Neither  will  I  con- 
sume the  short  time  I  have  allotted  for  this  portion  of  ser- 
vice by  noticing  the  two  first  members  of  the  text;  the  eter- 
nity implied  in  the  phrase,  <<In  the  beginning;"  and  the 
personal  distinction  of  Deity  revealed  to  us  in  the  terms, 
"the  word  was  with  God."  My  object  is  contained  in  the 
last  clause,  "the  word  was  God:"  and  I  call  for  your  atten- 
tion whilst  from  this  holy  oracle  I  endeavour  to  vindicate 
the  most  fundamental  doctrine  of  our  religion;  the  Godhead 
of  its  author. 

Blessed  Saviour,  to  whose  glory  we  consecrate  this  and 
all  0  Jier  services,  vouchsafe  to  guide  us  by  thy  spirit  into 
all  truth,  and  keep  us  in  it;  and  especially  now,  when  we 
are  about  to  assert  thine  essential  Deity,  enlighten  our 
minds  and  affect  our  hearts;  that  being  convinced  of  this 
most  important  verity,  we  may  honour  thee  even  as  we  hon- 
our the  Father! 

My  Brethren,  the  divinity  of  a  crucified  Redeemer,  is  the 
most  mysterious  article  of  the  Christian's  faith,  "Without 
controversy,"  says  an  apostle,  "great  is  the  mystery  of 
Godliness;  God  manifest  in  the  flesh,  justified  in  the  spi- 
rit, seen  of  angels,  preached  unto  the  Gentiles,  believed  on 


85 

in  the  world,  received  up  into  glory."  The  mystery  we 
presume  not  to  scan.  If  we  establish  the  fact,  the  humble 
inquirer  will  be  satisfied.  If  tlien,  t?ie  names — the  attri- 
butes— the  works — the  worship — and  the  prerogatives  of  De- 
ity are  ascribed  in  our  scriptures  to  Jesus  Christ,  Jesus 
Christ  is  God.  Let  us  search  tiiese  holy  treasures.  Let 
us  bring  to  the  inquiry,  honesty  and  singleness  of  heart.  The 
result,  it  is  hoped,  will  be  the  conviction  of  this  simple  truth, 
"Jesus  Christ  is  God." 

First. — The  names  expressive  of  Deity  are  ascribed  in 
our  scriptures  to  Jesus  Christ.  He  is  called  God.  Wit- 
ness our  text:  *'In  the  beginning  was  the  word,  and  the 
word  was  with  God,  and  the  word  was  God."  He  is  called 
by  St.  Paul  *<God  manifest  in  the  flesh" — and  "over  all, 
God,  blessed  forever."  Therefore  the  Lord  himself  shall 
give  you  a  sign."  says  the  prophet;  "behold,  a  virgin  shall 
conceive,  and  bear  a  son,  and  shall  call  his  name  Iramanu- 
d,"*  "which  being  interpreted,"  says  the  evangelist,  "is, 
God  with  us."  "The  Lord  whom  yc  seek,"  says  Malachi, 
"shall  suddenly  come  to  his  temple;"f  which  prophecy  is 
applied  by  St.  Mark  and  St.  Luke  to  our  blessed  Saviour.:}: 
"For  unto  us  a  child  is  born,"  saith  Isaiah, §  "unto  us  a 
Son  is  given,  and  tlie  government  shall  be  upon  his  shoul- 
der; and  his  name  shall  be  called  the  mighty  God."  "We 
are  in  him  that  is  true,"  writes  St.  John,i(  "even  in  his  Son 
Jesus  Christ."  "This  is  the  true  God,  and  eternal  life." 
That  the  latter  member  of  this  passage  refers  to  Christ,  is 
evident,  from  the  force  and  position  of  the  relative,  «'tiiis," 
particularly  in  the  original.  It  is  evident  also  from  the 
scope  of  the  writer;  which  is  to  teach  as  that  Christ  hath 
come  into  the  world  to  give  us  the  knowledge  and  fellow- 
ship of  God;  and  that  we  are  in  the  true  God  by  being  in 
his  Son  Jesus  Christ,  since  Jesus  Christ  is  himself  the  true 
God  and  eternal  life.     To  confirm  this  interpretation,  we 

*  Isaiah,  vii.  U.  f  Mai.  iii.  1.  iMark,  i.  2.       Luke,  i.  76. 

^Isaiah,  ix,  6.  H 1  John,  v.  20  ^ 


86 

may  observe,  that  in  the  elevated  style  of  St.  John,  the  pan- 
egyrical appellation  <<eternal  life"  is  never  once  assigned 
to  the  Father,  but  very  frequently  to  the  Son.  I  have  not 
time  to  enumerate  all  the  passages  which  vindicate  the  es- 
sential Godliead  of  our  Redeemer,  Christians;  and  I  must 
be  permitted  to  say  that  to  believe  him  less  than  God,  is  to 
charge  the.holy  scriptures  with  using  expressions  whose  na- 
tural and  unperverted  import  is  to  lead  us  into  the  crime  of 
idol  w  orship. 

This  will  hold  equally  true,  when  we  consider,  next,  that 
the  attributes  of  Deity  are  ascribed  in  our  scriptures  to  Je- 
sus Christ — eternity — immensity  and  omnipresence — omni- 
potence— omniscience — immutability. 

Eternity. — He  is  Alpha  and  Omega;  tlie  first  and  the  last; 
the  beginning  and  the  ending;  the  Lord  which  is  and  which 
was  and  which  is  to  come."*  "Having  neither  beginning 
of  days  nor  end  of  life."!  This  is  unintelligible  if  we  view 
him  merely  as  "the  man  Christ  Jesus."  It  is  unintelli- 
gible even  if  we  regard  him  as  a  super-angelick  nature.  It 
is  intelligible  only  when  we  believe  him  to  be  God,  "Be- 
fore Abraham  was,"  says  he  to  the  Jews,  "before  Abraham 
was, /ft?n."!  lam?  Mysterious  expression!  In  me  there 
is  neither  past,  present,  nor  future — I  fill  my  own  immortal 
no7V — AVithin  the  circle  of  my  eternal  existence  time  re- 
volves, but  its  revolution  affects  not  me.  lam?  It  is  the 
name  worn  by  Jehovah  when  he  commissioned  Moses  to  he 
the  Saviour  of  his  oppressed  countrymen.  "Thus  shalt  thou 
tell  the  people;  lam  hath  sent  me  to  deliver  you."§ 

Immensity  and  Omniprescence. — Wherever  two  or  three 
are  gathered  together  in  his  name,  there  is  he  in  tlie  midst 
of  them. II  Hear  his  own  declaration  to  his  apostles  and 
ministers;  "Go  ye,  therefore,  and  teach  all  nations,  bapti- 
zing them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost:  teaching  them  to  observe  all  tilings 
whatsoever  I  have  commanded  you:  and,  lo,  I  am  with  you 

>:^ev.  i.  8,    I  Heb.  vii.  3.     i  John,  viii.  56,    §  Ex.  iii.  U.    \\  Matt,  xviii.  20, 


87 

alway,  even  unto  the  end  of  the  world."*  "No~man  hatli 
ascended  up  to  Heaven,  but  he  that  came  down  from  Hea- 
ven; even  the  Son  of  man  whicli  is  in  Heaven."f  Jesus 
Christ,  «the  Son  of  man,"  while  speaking  upon  earth, 
places  himself  in  Heaven.  But  who  can  be  at  one  time  in 
Heaven  and  on  earth,  unless  it  be  he  whose  mysterious  pre- 
sence pervades  all  worlds^  By  incarnation  he  descended  to 
dwell  on  earth  who  by  the  immensity  of  his  divine  nature 
ever  was  and  ever  will  be  in  Heaven. 

Omnipotence. — In  the  visions  of  Patmos,  Jesus  Christ  ex- 
pressly designated  liimself  to  the  enraptured  prophet,  "The 
Alniighty."^  And  the  inspired  author  of  the  Epistle  to  the 
Hebrews  represents  him  as  "ujiholding  all  things  by  the 
word  of  his  power."§  "For  our  conversation  is  in  Hea- 
ven," writes  St.  Paul  to  the  Phillipians,|t  "from  whence 
also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ;  who 
shall  change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body;  according  to  the  working  whereby 
he  is  able  even  to  subdue  all  things  unto  himself."  The  evan- 
gelical histories  record  a  multitude  of  facts  which  reflect  the 
omnipotence  of  Christ  in  the  brightest  colours.  Unto  the 
tempestuous  element  he  addressed  himself,  "peace — be 
still."  The  obedient  waters  ceased  to  rage,  and  the  storm 
"became  a  calm.  To  the  famished  crowd  t!iat  followed  him 
he  dispensed  the  blessing  of  food  in  that  miraculous  manner 
to  which  none  but  divine  power  was  competent.  To  those 
who  pined  in  darkness,  unconscious  of  the  lovely  forms  of 
nature,  he  restored  in  a  moment  the  lost  power  of  vision; 
and  they  on  whose  ear  the  melody  of  sound  had  long  since 
ceased  to  vibrate,  heard  the  voice  of  our  Redeemer.  At  his 
command,  the  tongue,  that  had  been  sealed  in  silence,  resu- 
med its  office — the  palsied  limb  regained  its  strength — the 
cripple  threw  by  his  staff  and  exulted  in  the  renovation  of 
his  vigour— the   nearly  extinguished  spark  of  animation 

*Matt- xxviii.  19.  20.  fjolm,  iii.  13.  ^  Hev.  i.  8.  t  Heb.  i.  3. 
D  Philip,  iii.  20.  21. 


88 

briglitened  to  aflame — and  even  the  dead,  the  entombed  dead, 
awoke  at  his  call — burst  their  cerements,  and  emerged  from 
the  cold  horrors  of  corruption.  Having  power  to  lay  down 
Jiis  own  life,  he  had  power  also  to  resume  it;  and  the  same  om- 
nipotence that  brought  Christ  our  master  from  the  dead, 
shall  one  day  rekindle  the  vital  spark  that  lies  buried  amidst 
the  ashes  of  the  Christian. 

Omniscience. — When  Jesus,  to  impress  solemnity  upon  the 
charge  he  was  about  to  give  St.  Peter,  three  several  times 
put  this  question  to  him,  Simon,  son  of  Jonas,  lovest  thou 
me?" — The  apostle  appealed  to  him  as  to  that  all-conscious 
power  before  whom  the  human  heart  lies  open,  "Lord  thou 
knowest  all  things;  thou  knowest  that  I  love  thee."*  "Now 
we  are  sure  that  thou  knowest  all  things,"]  said  his  disci- 
ples on  another  occasion.  "All  the  churches  shall  know 
that  I  am  he  that  searcheth  the  reins  and  hearts:"  saith  he 
that  holdeth  the  seven  stars  in  his  right  hand;  even  Jesus 
Christ  the  Almighty  Saviour,  himself.  And  what  is  this 
but  saying,  **I  am  he  of  whom  my  prophet  sings  "0  Lord 
thou  hast  searched  me  and  known  me.  Thou  knowest  my 
down- sitting  and  mine  uprising;  thou  understandest  my 
thoughts  afar  off.  Thou  compassest  my  path,  and  my  ly- 
ing down,  and  art  acquainted  with  all  my  ways.  For  there 
is  not  a  word  in  my  tongue,  but  lo,  0  Lord,  thou  knowest 
it  altogether.  Whither  shall  I  go  from  thy  spirit?  or  whith- 
er shall  I  flee  from  tliy  presence?"];  <'When  our  Saviour 
was  in  Jerusalem  at  tlic  passover,  in  the  feast  day,"  records 
the  evangelist,^  "many  believed  in  his  name,  when  they 
saw  the  miracles  which  he  did.  But  Jesus  did  not  commit 
himself  unto  them,  because  he  knew  all  men;  and  needed 
not  that  any  should  testify  of  man,  for  he  knew  what  was 
in  man." 

Immittabilitif. — "Jesus  Chiist"  is  "the  same  yesterday, 
and  to-day,  and  forever."     In  that  beautiful  Psalm, ||  which 

*  John,  XXI.  17.    f  John,  xvi.  30.     t  Psalm,  cxxxix.   §  John,  ii.  23.-25. 
8  Psalm,  cii. 


89 

is  the  fifth  of  those  styled  peneteiitials,  the  mourning  pro- 
phet thus  addresses  Jehovah;  "The  heavens  shall  perish  but 
thou  shalt  endure;  yea,  all  of  them  shall  wax  old  like  a  gar- 
ment; as  a  vesture  shalt  thou  change  them,  and  they  shall 
he  changed:  But  thou  art  the  same,  and  thy  years  shall  have 
uo  end."*  On  this  place,  a  commentator  makes  the  foUow- 
ing  remarks;  <*  Amidst  the  changes  and  chances  of  this  mor- 
tal life,  one  topick  of  consolation  will  ever  remain;  namely, 
the  eternity  and  immutability  of  God  our  Saviour:  of  him 
who  was,  and  is,  and  is  to  come.  Kingdoms  and  empires 
may  rise  and  fall;  nay,  the  heavens  and  the  earth,  as  they 
were  originally  produced  and  formed  by  the  word  of  God, 
the  Son,  or  second  person  in  the  Trinity,  to  whom  the 
Psalmist  here  addresseth  himself;  so  will  they,  at  the  day- 
appointed,  be  folded  up  and  laid  aside,  as  an  old  worn  out 
garment;  or,  if  the  substance  remain,  the  present  form  and 
fashion  of  them  will  perish,  and  they  will  be  utterly  changed 
and  altered  from  the  state  in  which  they  now  are.  But  Je- 
hovah is  ever  the  same;  his  years  lia\  e  no  end,  nor  can  his 
promise  fail  any  more  than  himself."  *'Heaven  and  earth," 
saith  he,  "shall  pass  away;  but  my  words  shall  not  pass 
away."f  That  it  is  Messiah,  or  Christ,  my  brethren,  whom 
the  Psalmist  addressr^s,  is  put  beyond  doubt  by  the  express 
testimony  of  inspiration.  The  writer  to  the  Hebrews,  in 
his  first  chapter,  quotes  these  very  words  and  applies  them 
to  our  Saviour. 

To  close  this  argument,  however;  not  one;  not  several; 
nor  yet  most  of  the  attributes  of  Deity  are  assigned  to  Je- 
sus Cln-ist  by  the  sacred  books;  but,  as  far  as  we  can  recol- 
lect, all. 

In  the  third  place. — We  find  the  works  of  Deity  ascribed 
in  our  scriptures  to  Jesus  Christ.  ^«A11  things  were  made 
by  him;"  saith  our  context;  "and  without  him  was  not  any 
thing  made  that  was  made."  "Thou  Lord,"  says  the  P^alm- 
ist,^  in  an  address  quoted  by  a  New  Testament  writer  and 

*  Psalm,  cii,26,  27.        fMatt.  xxiv.  35.        t  Psalm,  cii.  25. 


1)0 

by  iiim  interpreted  as  having-  the  Son  for  its  object;  "ThoH 
Lord  in  the  beginning,  hast  laid  the  foundation  of  the  earth; 
and  the  heavens  are  the  work  of  thine  hands."*  *«For  by 
him,"  declares  St.  Paul,  ««\vere  all  things  created  that  arc 
in  Heaven,  and  that  are  in  earth,  visible  and  invisible,  wheth- 
er they  be  thrones,  or  dominions,  or  principalities,  or  pow- 
ers; all  things  were  created  by  him,  and  for  him:  and  he  is 
before  all  things,  and  by  him  all  things  consist."!  Besides 
this  most  sign.il  of  all  miracles,  creation,  a  multitude  of  cor- 
responding, though  inferior  miracles,  glorified  his  ministry 
on  earth.  These  he  performed  either  by  the  immediate  ex- 
ertion of  his  own  power,  or  through  the  instrumentality  of 
his  apostles  and  disciples.  "For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them;  even  so  the  Son  quickened 
whom  he  would.":|:  "We  will  not  enlarge  upon  these  instan- 
ces of  supernatural  energy,  which  establish  incontroverti- 
bly  Christ's  unlimited  control  over  the  creatures;  lest  we 
should  be  chargeable  with  occupying  the  same  ground  we 
took  when  speaking  of  his  omnipotence.  To  his  miracles 
he  himself  appeals  as  incontestable  proofs  of  his  Divinity. 
They  were  acts  performed  in  his  own  name  and  by  his  own 
authority,  not  ministerially,  or  by  an  adventitious  and  com- 
municated energy.  The  extraordinary  actions  of  his  apos- 
tles and  disciples,  on  the  contrary,  however  illustrious,  were 
achieved  in  the  name  and  by  the  authority  of  Christ.  "By 
what  power,  or  by  what  name  have  ye  done  this?"§  said 
the  priesthood  of  Jerusalem  to  St.  Peter  after  he  had  per- 
formed a  beneficent  miracle;  "Then  Peter,  filled  with  the 
Holy  Ghost,  said  unto  them,  ye  rulers  ofthe  people  and  eld- 
ers of  Israel,  if  we  this  day  be  examined  of  the  good  deed 
done  to  the  impotent  man,  by  what  means  he  is  made  whole; 
he  it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ  of  Nazareth,  whom  ye  cru- 
cified, whom  God  raised  from  the  dead,  even  by  him  doth 
this  man  stand  here  before  you  whole."     To  the  paralytick 

•  Ileb.  i.  10.        t  Col.  i.  16,  17.        t  John,  v.  21.        §  Acts.  iv.  7—10. 


91 

Eneas,  also,,  did  the  same  apostle  address  liimself  in  this 
style;  «Eneas,  Jesus  Christ  maketh  thee  whole;  arise,  and 
make  thy  bed.     And  he  ai-ose  immediately."* 

In  like  manner,  the  works  of  grace  and  redemption  are 
referred  by  scripture  to  our  blessed  Lord.  But  the  prose- 
cution of  this  subject  must  be  deferred  till  evening  service, 
if  God  shall  permit  us  to  celebrate  it,  to  whose  name  be 
praise  forever. — x^men. 

♦  Acts.  ix.  34. 


©®iBir®s5  ^aaiio 


THE  DIVINITY  .OF  CHRIST. 


JOHN,    i.    1. 


i'ln  the  beginning  teas  the  ivord,  and  the  7V0rd  was  with 
Godf  and  the  word  was  God.'* 


Tn  discoursing  from  these  words  at  morning  service,  my 
brethren,  we  stated  it  to  be  our  design  to  vindicate  the  doc- 
trine of  Christ's  divinity.  In  the  prosecution  of  this  de- 
sign, the  following  proposition  was  offered — If  the  names, 
the  attributes,  the  works,  the  worship  of  Deity,  are  ascri- 
bed in  our  scriptures  to  Jesus  Christ,  Jesus  Christ  is  God. 
"We  found  that  various  names  expressive  of  Deity  are  assign- 
ed in  scripture  to  Jesus  Christ,  that  he  is  called  the  Lord — • 
Ged — the  mighty  God — the  true  God  and  eternal  life — and 
we  intimated  that  it  was  to  charge  upon  divine  revelation 
language  of  a  most  pernicious  and  dangerous  tendency,  to 
interpret  these  expressions  and  others  of  a  similar  kind  in 
any  other  than  their  most  literal  sense.  We  found  also  that 
the  attributes  of  Deity  are  ascribed  in  scripture  to  Jesus 
Christ.  As  eternity;  which,  when  asserted  of  our  Saviour, 
necessarily  leads  us  to  invest  him  with  Divinity;  since  it 
cannot  be  the  property  of  a  creature.  Immensity  and  Om- 
nipresence— to  evince  which,  we  cited,  among  other  authori- 
ties, his  own  promise  to  his  apostles  and  ministers  when  he 
commissioned  them  to  preach  and  baptize,  that  his  presence 
should  accompany  them  at  all  times,  and  in  all  places,  in 
the  disch  arge  of  their  functions: — Omnipotence — displayed 


94^ 

in  several  passages  which  we  presented  to  your  meditation; 
and  in  the  multitude  of  miracles  he  performed  while  minis- 
tering on  earth — miracles,  differing  from  those  of  his  apos- 
tles and  disciples  in  this,  that  he  wrought  in  his  own  name, 
and  by  his  own  authority,  in  the  immediate  exertion  of  in- 
herent power;  but  they  wrought  in  his  name  and  by  his  au- 
thority, in  the  exercise  of  communicated  power;  Omnis- 
cience— exemplified,  as  in  other  instances,  so  in  the  con- 
versation of  our  Lord  with  St.  Peter,  and  in  the  oracle  pro- 
nounced by  his  own  sacred  lips  when  St.  John  beheld  him 
in  prophetick  vision:  Immutability — confirmed  by  a  passage 
we  produced  from  the  ClI.  Psalm  and  applied  to  our  Sa- 
viour by  the  inspired  author  of  the  Epistle  to  the  Hebrews. 
We  found  in  the  third  place,  that  the  works  of  Deity  are  as- 
cribed in  our  scriptures  to  Jesus  Christ.  We  found  it,  par- 
ticularly, with  respect  to  the  creation  and  preservation  of 
all  things,  and  the  performance  of  miraculous  acts.  Thus 
far  we  had  proceeded;  and  will  now  resume  the  subject  by 
observing,  under  this  head,  that 

Works  of  grace  are  referred  by  scripture  to  our  blessed 
Lord.  Election  is  ascribed  to  him;  *«I  speak  not  of  you 
all,"  says  he,  "1  know  whom  I  have  chosen."*  Redemp- 
tion— '»Take  heed,  therefore,  unto  yourselves,"  says  St. 
Paulf  to  the  bishops  of  Ephesus,  "and  to  all  the  flock  over 
whicWhe  Holy  Ghost  hath  made  you  overseers,  to  feed  the 
church  of  God,  whicJj  he  hath  purchased  with  his  own 
blood."  Vocation — "Other  sheep  I  have,  which  are  not  of 
this  fold:"  says  Christ;  "them  also  I  must  bring,  and  they 
shall  hear  my  voice;  and  there  shall  be  one  fold,  and  one 
shepherd.":}:  Sanctification — "Husbands,  love  your  wives, 
even  as  Christ  also  loved  the  church,  and  gave  himself  for 
it;  that  he  might  sanctify  and  cleanse  it  with  the  washing  of 
water  by  the  word."§  The  mission  of  the  Holy  Ghost — 
"Nevertheless,"  says  he  to  his  disciples,  "I  tell  you  the 
truth;  it  is  expedient  for  you  that  I  go  away:  for  if  I  go  not 

*  John,  xiii.  18.        f  Acts,  xx.  28.        i  Jolm,  x.  IG  5  Eph.  v.  25.  26 


95 

away  the  Comforter  will  not  come  unto  you;  but  if  I  depart, 
I  will  send  him  unto  you."*  "But  when  the  Comforter  ia 
come,  whom  I  will  send  unto  you  from  the  Father,  even  the 
spirit  of  truth  which  procecdeth  from  the  Father,  he  shall 
testify  of  me."f  Defence  against  spiritual  enemies  and  the 
gift  of  eternal  life — «1  am  come,"  said  our  Lord,  "that  they 
might  have  life,  and  that  they  might  have  it  more  abundant- 
ly.":}^ "And  I  give  unto  them  eternal  life;  and  they  shall 
never  perish,  neither  shall  any  pluck  them  out  of  my  hand."§ 
The  reanimation  of  the  body  and  the  resurrection  of  the 
dead  are  attributed  to  Christ;  as  we  have  already  had  oc- 
casion to  notice.  To  all  these,  I  add,  tlie  general  judgment 
which  will  be  instituted  and  conducted  by  Jesus  Christ. 
The  works,  therefore,  of  Deity;  creation — providence — re- 
demption— ascribed  to  our  Saviour,  demonstrate  unanswer- 
ably that  he  is  God.  But,  perhaps,  there  can  be  no  argu- 
ment more  illustrative  of  this  position  than  that  which  con- 
stitutes our  fourth  general  head,  and  to  that  we  will  proceed. 
The  worship  of  Deity  is  ascribed  in  our  scriptures  to  Je- 
sus Christ.  There  is  no  princple  of  our  religion  more  in- 
contestable than  this — that  worship  is  to  be  offered  to  God 
only.  Idolatry  is  a  crime  which  is  classed  with  adultery 
and  murder,  and  at  which  the  whole  artillery  of  heaven's 
vengeance  is  pointed.  If  notwithstanding  this,  we  are  led 
by  the  fair  construction  of  scriptural  language  to  pay  reli- 
gious homage  to  Jesus  Christ,  liow  shall  we  avoid  the  con- 
sequence, Jesus  Christ  is  God?  Worship  comprises  faith — 
hope — invocation — adoration,  and  ascription  of  glory.  Each 
of  these  acts  of  worship  may  terminate,  on  the  warrant  of 
scripture,  in  Jesus  Christ.  Faith — "Ye  believe  in  God;  be- 
lieve also  in  me:"||  said  our  Lord.  "Blessed  are  all  they 
that  put  their  trust  in  him;"  saith  the  Psalmist;^  "but,  cur- 
sed be  the  man  that  trusteth  in  man;"**  saith  God  by  the 
mouth  of  Jeremiah.     Hope — "Paul,  an  apostle  of  Jesus 

•John,  xvi.  7.        f  John,  xv.  26.         +  John,  x.  10-        §  John,  x.   28. 
H  John,  adv.  1.        f  Psalm,  ii.  12.        •*.ler.  xvii.  5. 


96 

Christ  by  the  commandment  of  God  our  Saviour,  and  Lord 
Jesus  Christ,  which  is  our  hope."*  Invocation — ««Grace 
— mercy  and  peace — from  God  our  Father,  and  Jesiis  Christ 
our  Lord;"!  is  that  of  St.  Paul  in  behalf  of  Timothy.  And 
such  forms  of  invocation,  which  implore  equal  blessings  from 
the  Son,an,d  the  Father,  abound  in  t'le  writings  of  that  apos- 
tle. Persuaded  of  this  truth,  tliat  Jesus  Clirist  is  iutitled  to 
the  prayers  of  his  people,  we  heai*  St.  Stephen  address  iiim 
— «'Lord  Jesus,  I'eceive  my  spirit;" :|:  and  it  is  characteris- 
tical  of  the  faithful. generally,  that  they  "call  upon  the  name 
of  Jesus  Christ  our  Lord."§  Adoration — The  Epistle  to 
the  Hebrews  hath  these  words;  "when  he  bringeth  in  his 
first  begotten  into  the  world  he  saith,  and  let  all  the  angels 
of  God  worship  him,."||  "Kiss  the  Son,"^  saith  the  Psalm- 
ist, that  is,  be  reconciled  to  his  dominion — bow  to  his  supre- 
macy. *«For  the  Fatlier  judgeth  no  man,"  saith  our  Sav- 
iour, but  hath  committed  all  judgment  unto  the  Son:  That 
all  men  should  honour  the  Son  even  as  they  honour  the  Fa- 
ther."** "Wherefore,  God  also  hath  higlily  exalted  liim," 
writes  the  apostle,ff  "and  given  him  a  name  which  is  above 
every  name;  that  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things  un- 
der the  earth;  and  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father." 
Ascription  of  glory — "And  every  creature  which  is  in  Hea- 
ven, and  on  the  earth,  and  under  the  earth,  and  such  as  are 
in  the  sea,  and  all  that  are  in  them,"  were,  heard  by  the 
apostolical  prophet:}::}:  to  say,  "Blessing,  and  honour,  and 
glory,  and  power,  be  unto  him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb,  forever  and  ever." 

My  brethren;  we  have  executed  the  })lan  proposed  in  en- 
tering upon  this  subject.  We  have  found,  in  pursuing  it, 
that  the  names — the  attrihutes — the  works — the  worship  of 
Deity,  are  ascribed  in  our  scriptures  to  Jesus   Christ:  and 

•  1  Tim.  i.  1.  f  1  Tim.  i.  2.  +  Acts,  vii.  59.  §  1.  Cor.  i.  2.  |1  Heb.  i.  6. 
1  Psalm,  ii.  12.     ••  John,  v.  22.  23.    ft  P'^i^'P-  "•  9— H .     +i  Rev.  v.  13. 


97 

we,  therefore,  conclude  that  Jesus  Christ  is  God.  But  be- 
foi-e  we  dismiss  the  subject,  you  will  allow  me  to  touch  brief- 
ly upon  three  additional  topicks. 

FiuST.— I  arg-ue  the  Deity  of  the  Son  from  his  equality 
witl.  the  Father.  "My  Father  workcth  hitherto,  and  1 
work."*  This  passage,  the  Jews,  to  whom  it  was  address- 
ed, very  reasonably  understood  as  making  Christ,  from 
whom  it  proceeded,  equal  with  God.  Therefore,  we  are 
told,  they  sought  to  kill  him.  And  how  did  our  Lord  treat 
this  inference  from  his  words?  Did  he  disown  or  confute 
it?  So  far  from  this,  that  he  justified  and  confirmed  it  both 
from  the  equality  of  liis  operations  with  those  of  the  Father, 
and  from  the  equality  of  their  honour.  Equality  of  opera- 
tions—"What  things  soever  the  Father  doeth,  these  also 
doth  the  Son  lik8wise."f  Equality  of  honours— "That  all 
men  should  honour  the  Son  even  as  they  honour  the  Fa- 
ther.":^ 

SEcoNnLT— I  argue  the  Deity  of  the  Son  from  his  unity 
with  tlie  Father.  "I  and  my  Father  are  one."^  To  inter- 
pret this  as  unity  of  consent  only,  and  not  of  nature,  is  to 
do  violence  to  the  words  of  Christ;  because  they  are  imme- 
diately preceded  by  two  verses  which  evince  it  to  be  his  in- 
tention to  infer  the  unity  of  essence  from  that  of  power: 
These  are  the  verses,  ««And  1  give  unto  them  eternal  life; 
and  they  shall  never  perish,  neither  shall  any  pluck  them 
out  of  my  hand.  My  Father,  which  gave  them  me.  is  great- 
er than  all;  and  no  man  is  able  to  pluck  them  outufmy  Fa- 
ther's hand. "II  From  these  words  we  learn  the  unity  of 
power  in  the  Father  and  the  Son.  His  own  inference  fol- 
lows very  naturally— "I  and  my  Father  are  one"— one  in 
essence.  This  inteipretation  is  corroborated  by  the  con- 
versation of  our  Lord  with  the  Jews,  when,  in  consequence 
of  his  declaring  himself  one  with  the  Father,  they  took  up 
stones  to  stone  him.     "Jesus   answered  them,  many  good 

•  John,  V.  17.  f  John,  v.  19.  :f  John,  v.  23.  ■§  John.  x.  10.  30.  !|  John, 
X.  28.  29. 


98 

works  have  I  shewed  you  from  my  Fatherj  for  whicli  of 
these  works  do  ye  stone  me?  The  Jews  answered  him,  say- 
ing, for  a  good  work  we  stone  thee  not,  but  for  blasphemy; 
and  because  that  thou,  being  a  man,  makest  thyself  God.'* 
Did  Christ  repel  the  charge,  and  deny  his  divine  character? 
By  no  means.  His  answer  served  to  encourage  them  in 
their  construction  of  his  words,  and  he  concluded  it  in  this 
remarkable  manner;  "That  ye  may  know  and  believe  that 
the  Father  is  in  me,  and  I  in  him."* 

FiNALXT. — I  argue  the  Deity  of  the  Son  from  his  inedia- 
torial  function.     To  constitute  a  true  mediator  between  God 
and  man,  such  a  mediator  as  the  exigencies  of  our  fallen 
race  demand,  the  person  bearing  that  character  must  be  a 
teacher  whose  influences,  not  confined  to  the  external  means 
of  instruction,  enter  within  the  veil  of  corruption;  pour  light 
upon  the  darkness  of  the  understanding;  and  change  the  evil 
propensities  of  the  heart.     He  must  be  a  ruler  that  protects 
his  people  from  the  assaults  of  earth  and  hell,  and  governs 
them  unremittingly  by  the  potent  agency  of  his  spirit.     He 
must  be  a  priest  wlio  can  achieve  the  eternal  redemption  of 
sinners;  who  can  expiate   human  guilt,  and  satisfy  divine 
justice,  by  the  merit  of  an  equivalent  anil  corresponding  sa- 
crifice; and  by  one  offering  of  himself  can  perfect  forever 
those  for  whom  the  offering  is  made.     Now  what  being  less 
than  divine — what  being  less  than  divine  in  nature  and  in 
might,  can  effect  these  wonders?     But  such  a  teacher — such 
a  ruler — such  a  priest — is  Christ.     And  must  we  not  believe 
liim  to  be  God?  "I  speak  as  to  wise  men,  judge  ye."t 

In  entering  upon  this  discussion,  my  brethren,  we  obser- 
ved that  the  divinity  of  a  crucified  Redeemer  is  a  mystery 
we  presume  not  to  scan.  We  have,  it  is  hoped,  established 
the  fact  to  the  conviction  of  such  as  will  allow  themselves  to 
regard  tlie  plain  decisions  of  holy  writ.  Jesus  Christ  is 
God  equally  with  the  Father;  and  yet  there  are  not  two 
Gods,  but  one  God.    "God  is  in  Christ."    The  manner  in 

•  John.  s.  32.  33.  38.        f  1  Cor.  x.  15. 


99 

which  the  Almiglity  exists  in  these  personal  distinctions  baf- 
fles our  investigation.  Nor  is  it  our  concern  to  ascertain  it. 
Perhaps  it  is  inexplicable  by  the  most  perfect  intellect  of 
the  finite  order.  And  who  art  thou,  0  man!  that  launchest 
thy  frail  bark  upon  the  ocean  of  infinitude  to  explain  what 
thou  canst  never  understand?  And  who  art  thou,  especially, 
that  venturest  to  reject  the  testimony  of  Jehovah  because  it 
may  not  be  supported  by  thine  own  imperfect  reason?  Canst 
tliou  fathom  the  unfathomable  abyss?  Canst  thou  measure 
the  circle  whose  centre  is  every  where  and  its  circumference 
no  where?  "Canst  thou  by  searching  find  out  God?  Canst 
thou  find  out  the  Almighty  unto  perfection?  It  is  high  as 
Heaven;  what  canst  thou  do?  It  is  deeper  than  hell;  what 
canst  thou  know?"*  Retire  into  thyself,  child  of  the  dust; 
be  humble,  and  adore — be  modest,  and  believe. 

And  you,  brethren,  who  meekly  receive  this  doctrine  as 
it  is  conveyed  to  you  by  the  word  of  truth,  beware  of  sup- 
posing that  in  doing  this  you  discharge  yourselves  of  your 
obligations:  on  the  contrai'y,  you  make  them  more  binding. 
In  the  proportion  that  we  elevate  the  dignity  of  the  lawgiv- 
er, in  that  proportion  do  we  increase  the  guilt  of  those  who 
neglect  or  transgress  the  law.  I  cannot  close  the  subject 
in  a  better  manner  than  by  reminding  you  of  some  of  the 
obligations  under  which  you  come  in  receiving  this  doctrine 
of  Clirist's  Deity.  You  must  love  that  God  with  all  your 
heart  who  so  loved  the  world  as  to  humble  himself  for  its 
salvation.  You  must  make  this  doctrine  the  foundation 
whereon  to  build  your  noblest  hopes.  He  that  wore  your 
nature,  and  offered  himself  upon  the  cross  to  redeem  you, 
shall  he  not  freely  give  you  all  things?  You  must  imitate 
the  multitude  of  his  virtues;  but,  particularly  his  humility; 
and  sacrifice,  when  requisite,  the  honours  and  the  splend- 
ours of  the  world.  "Let  this  mind  be  in  you,  which  was 
also  in  Christ  Jesus;  who,  being  in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God;  but  made  himself  of 

•  Job.  xi.  7. 


100 

no  reputation,  and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men;  and,  being  found  in  fash- 
ion as  a  man,  he  humbled  himself,  and  became  obedient  unto 
death."*     You  must  refiiect  how  much  move  inexcusable  you 
will  be  for  sin  than  those  to  whom  an  incarnate  God   was 
never  revealed—reasoning  as  an  apostle  did  in  a  similar  in- 
stance;    <«For  if  the  word  spoken  by  angels  was  steadfast, 
and   every    transgression   and  disobedience  received    a  just 
recompense  of  reward,  how  shall  we  escape,  if  we  neglect  so 
great  salvation?"!      Yon  must  habitually  anticipate  the  day 
when   the  despised    Galilean  shall  come   in  the    majesty  of 
the  eternal  Godhead  to  Judge  all   flesh;    "when  every  eye 
shall  see  him,  and  they  also  which  pierced  him."!     When 
«the  sun  shall  become  black  as  sack  cloth  of  hair,  and   the 
moon  become  as  blond;  when  the  stars  of  heaven  shall  fall 
unto  the  eaith,  even  as  a  fig-tree  casteth  her  untimely  figs, 
when  she  is  shaken  of  a  mighty  wind;  when  the  heaven  shall 
depart  as  a  scroll  that  is  rolled  together,  and  every  moun- 
tain and  island  shall  be   removed  out  of  their  places;  when 
the  kings  of  the  earth,  and  the  great  men,  and  the  rich  men, 
and  the  chief  captains,  and  the  mighty  men,  and  every  bond- 
man, and  every  free  man,  shall  hide  themselves  in  the  dens, 
and  in  the  rocks  of  the  mountains;  and  shall  say  to  the  moun- 
tains and  rocks,  fall  on  us  and  hide  us  from  the  face  of  him 
that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb: 
For  the  great  day  of  his  wrath  is  come;  and  who  shall  be  able 
to  stund?^'§     Such  must  be  your  dispositions,  my  brethren; 
such  the  exercises  of  your  hearts,  and  the  actions  of  your 
lives;  believing,  as  you  profess   to  do,  that  Jesus  is  divine. 
Forget  not  that  it  is  the  Almighty's  will  that  you  honour  the 
Sotj  even  as  ycm  honour  the  Father.  Believe  in  him.  therefore 
— hope  in  him — invoke  his   name — adore  him — lend    your 
voices  to  swell  the  seraphick  harmonious  *'Hallelujah,  glo- 
ry to  the  Lamb  forever. — Amen." 

*  Philip,  ii.  5 — 8.    \Hth.  ii.  2.  3.     t  Rev.  i.  7.    §  Rev.  vi.  12—17. 


iisiEir.®M  asc 


NATURAL  AND  REVEALED  RELIGION. 


ROMANS,    i.    20. 


'The  invisible  things  of  him  from  the  creation  of  the  world 
are  clearhj  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead.** 


A  siiGHT  transposition  of  this  passage  may  be  expedient 
for  the  purpose  of  illustrating  it.  *»The  invisible  things  of 
him,"  that  is,  of  the  divine  Being,  "even  his  eternal  pow- 
er and  Godhead,  are  clearly  seen  from  the  creation  of  the 
world,"  that  is,  from  the  earliest  ages  down  through  every 
age,  "being  understood  by  the  things  that  are  made." 

From  these  words,  I  think  we  may  collect  that,  whether 
the  idea  of  God  be,  or  be  not  innate  in  the  human  mind, 
the  mind  is,  at  least,  capacitated,  when  its  faculties  attain  a 
certain  degree  of  expansion,  to  deduce  inferences  respecting 
the  Deity,  and  his  perfections,  founded  in  the  i-elation  of 
cause  and  effect,  which  inferences  coirstitute  what  may  be 
distinctively  called  natural  religion,  as  opposed  to  such 
knowledge  of  the  same  objects  as  may  be  derived  from  re- 
velation, either  immediately  from  heaven,  or  mediately 
through  tradition. 

Now  the  importance  of  this  natural  religion  cannot  rea- 
sonably be  disputed;  since  even  revelation  itself  presu])po- 
ses  it:  presu])poses  the  existence  of  certain  principles — cer- 
tain notions  in  the  mind,  by  which  its  own  importance,  ne- 
cessity, and  reality,  are  in  a  great  degree,  to  be  tested.  And 
it  is  observable,  that  however  feeble  the  light  of  this  natu- 


102 

ral  religion,  it  was  sufficient,  as  we  learn  from  the  context, 
to  leave  the  Heatliens  who  had  misimproved  it,  without  ex- 
cuse. 

Let  us  discover,  if  we  can,  the  extent  of  natural  religion. 
Let  us  ascertain  its  limits;  so  that  we  may  avoid  the  two 
opposite  faults  of  undervaluing  the  intellectual  faculties  giv- 
en us  by  the  God  of  nature,  and  of  derogating  from  the  ne- 
cessity and  superiour  excellence  of  that  knowledge  which  is 
communicated  to  us  by  the  God  of  grace. 

«'The  invisible  things  of  him,  even  his  eternal  power  and 
Godhead,  are  clearly  seen  from  the  creation  of  the  world, 
being  understood  by  the  things  that  are  made." 

The  spirituality  of  God,  renders  his  nature  and  his  attri- 
butes imperceptible  by  our  senses.  In  condescension,  there- 
fore, to  our  wants  and  our  inability,  he  is  pleased,  if  we  may 
be  allowed  the  expression,  to  embody  himself  in  his  works. 
These  give  us  somewhat  more  than  an  intimation  of  their 
operator, and  his  transcendent  majesty.  The  order  of  the 
apostle's  words,  in  which  the  eternal  power  of  the  Creator 
precedes  his  Godhead,  leads  us  to  the  manner  in  which  the 
objects  that  every  where  meet  our  eyes  bespeak  a  great,  an 
Almighty,  and  all-wise  first  cause.  No  reasonable  man  who 
contemplates  the  face  of  the  universe  can  avoid  concluding 
immediately  and  unhesitatingly,  that  it  is  the  production  of 
an  omnipotent  Being;  and  if  so,  of  an  eternal  being;  and 
if  so,  again,  of  a  divine  being:  for,  combine  the  ideas  of  om- 
nipotencie  and  eternity,  and  you  necessarily  have  the  idea  of 
Godhead.  Every  sound  mind  will  concur  in  the  reasoning 
of  Job;  <*Ask  now  the  beasts,  and  they  shall  teach  thee;  and 
the  fowls  of  the  air,  and  they  shall  tell  thee;  or  speak  to  the 
earth  and  it  shall  teach  thee;  and  the  fishes  of  the  sea  shall 
declare  unto  thee.  Who  knoweth  not  in  all  these  that  the 
hand  of  the  Lord  hath  wrought  this?"* 

The  nineteenth  Psalm  affords  a  very  beautiful  and  anima- 
ted illustration  of  this  subject.  "The  heavens  declare  the 
glory  of  God;  and  the  firmament  sheweth  his  handy-work. 

•  Job,  xii.  7-^9. 


103 

Day  unto  day  uttereth  speech,  and  night  unto  night  shew- 
eth  knowledge.  There  is  no  speech  nor  language  where 
their  voice  is  not  heard.  Their  line*  is  gone  out  through  all 
the  earth,  and  their  words  to  the  end  ot  the  world.  In  them 
hath  he  set  a  tahernacle  for  the  sun;  which  is  as  a  hride- 
groom  coming  out  of  his  chamher,  and  rejoiceth  as  a  strong 
man  to  run  a  race.  His  going  forth  is  from  the  end  of  the 
heaven,  and  his  circuit  unto  the  ends  of  it:  and  there  is  no- 
thing hid  from  the  heat  thereof." 

Thus,  although  the  immaterial  divinity  eludes  our  sensible 
perception,  yet  he  cannot  fail  to  be  recognized  by  the  eye 
and  ear  of  reason  in  the  harmony,  the  beauty,  and  the  splen- 
dour of  external  nature.  From  the  creatures,  we  ascend  to 
the  knowledge  of  the  Creator — from  the  excellence  of  the 
things  formed,  to  the  glory  of  the  mighty  former.  Years 
have  been  gathered  into  the  grave  of  time — age  has  succeed- 
ed to  age — still  the  worlds  that  lie  scattered  over  yon  im- 
measurable expanse,  continue  to  publish  the  nnwasting 
grandeur  of  the  Architect  of  nature.     Still, 

"The  spacious  firmament  on  hig-h. 
With  all  the  blue  ethereal  sky. 
And  spangled  heavens,  a  shining  frame, 
Their  great  Original  proclaim. 

The  unwearied  sun,  from  day  to  dav. 
Does  his  Creator's  power  display. 
And  publishes  to  every  land 
The  work  of  an  Almighty  hand. 

Soon  as  the  evening  shades  prevail. 
The  moon  takes  up  the  wondrous  tale, . 
And,  nightly,  to  the  listening  earth. 
Repeats  the  story  of  her  birth; 

Whilst  all  the  stars  that  rovmd  her  bur?i, 
And  all  the  planets  in  their  turn. 
Confirm  the  tidings  as  they  roll. 
And  spread  the  truth  from  pole  to  pole. 


104. 

What  though,  in  solemn  silence,  all 
Move  round  the  dark  terrestrial  ball? 
What  though  no  real  voice  nor  sound 
Amid  their  rafiant  orbs  be  found? 


In  reason's  ear  they  all  rejoice. 
And  utter  forth  a  glorious  voice; 
Forever  singing,  as  they  shine. 
The  haiid  that  made  us  is  Divine." 

The  la>ia:uaj^e  f)f  the  creation  is  in  very  deed,  a  universal 
langita.^p.  It  is  addressed  to  all,  and  is  intelligible  by  all. 
It  is  not  locked  up  in  books;  neither  is  it  confined  to  a  cho- 
sen nation:  all  nations  are  blessed  in  it;  all  the  inhabitants 
of  the  earth  ran  read,  und'-rstand,  and  profit  by  it.  "From 
the  rising  of  the  sun.  even  unto  the  going  down  of  the  same," 
it  carries  the  knowledge  of  the  divinity,  and  makes  his  name 
a  praise  in  the  earth. 

But  this  knowledge  of  the  divinity,  necessarily  implies  a 
certain  measure  of  information  concerning  such  of  his  ado- 
rable attributes  as  have  an  influence  more  or  less  direct  upon 
human  conduct:  his  power;  his  wisdom;  his  sovereignty^ 
his  holiness;  his  justice;  his  goodness. 

His  power  and  wisdom  are  alike  discoverable  by  the  at- 
tentive observer;  in  the  creation,  preservation,  and  govern- 
ment of  all  things. 

Of  his  absolute  sovereignty  and  uncontrolable  dominion 
every  man  must  be  convinced,  who  reflects  that  he  who  made 
the  universe,  and  for  whose  pleasure  it  is  continued  in  exist- 
ence, is  of  necessity  the  rightful  proprietor  of  it;  and  may 
do  what  he  wills  with  his  own. 

Of  big  goodness  no  man  can  be  insensible  who  beholds  the 
material  sun  shedding  his  genial  and  enlivening  beams  up- 
on the  evil  as  well  as  upon  the  good;  the  rains  of  heaven 
falling  in  kindly  showers  upon  the  unjust  as  well  as  upon 
the  just;  summer  and  winter,  seed  time  and  harvest,  suc- 
ceeding each  other  to  all;  and  fruitful  seasons  crowning  the 
toils,  and  gladdening  the  hearts,  of  the  children  of  men. 


105 

His  holiness  and  liis  justice  are  perceivable  by  all  wlio 
will  attentively  follow  the  footsteps  of  his  provulence,  and 
faitlifully  com, tare  the  actions  of  moral  ajajents  with  their 
general  consequences;  the  prosperous  and  adverse  events 
wliich  occur  in  respect  to  individuals  and  communities  with 
the  moral  causes  which  give  them  birth.  For  surely  the  ho- 
liness and  justice  of  God  may  be  inferred  from  that  distribu- 
tion of  good  to  the  righteous  and  evil  to  the  wicked  which 
takes  place  even  in  the  present  life. 

It  is  certain  that  where  tliere  is  a  law,  there  must  be  a 
law-giver.  The  notion  of  the  one  can  never  be  entertained 
irrespectively  of  the  idea  of  the  other.  The  two  are  not  to 
be  disassociated. 

It  is  equally  certain  that  the  character  of  the  law-giver 
is  rationally  inferrable  from  the  nature  and  qualities  of  his 
system  of  laws. 

But  it  would  appear  from  experience,  observation,  and 
history,  that,  as  there  is  a  law  in  our  members,  so  there  is 
another  law  in  our  hearts,  which  scripture  denominates  the 
law  of  God.  It  is  a  law  which  "is  holy;  and  its  command- 
ments are  holy,  just,  and  good."*  It  is  very  evident,  there- 
fore, that  t!ie  giver  of  this  law  must  be  a  lover  of  holiness 
and  justice;  and  that  holiness  and  justice  are  among  his 
perfections. 

On  tiiis  ground  it  is  tliat  our  apostle  in  the  context  builds 
his  condemnation  of  the  Gentiles:  "Because  that,  when  they 
knew  God,  they  glorified  him  not  as  God,  neither  were  thank- 
ful; but  became  vain  in  their  imaginations,  and  their  fool- 
ish hearts  was  darkened.  Professing  themselves  to  be  wise, 
they  became  fools;  and  changed  the  glory  of  the  incorrupti- 
ble God  into  an  image  made  like  to  corruptible  man,  and  to 
birds,  and  four-footed  beasts,  and  creeping  things.  Where- 
fore," adds  the  apostle,  and  the  judicial  recompense  which 
he  records  is  truly  formidable,  "Wherefore,  God  also  gave 
them  up  to  uncleaness  through  the  lusts  of  their  own  hearts, 

*  Rom.  vii.  12.       ( 
O 


106 

who  changed  the  truth  of  God  into  a  lie,  and  worshipped 
and  served  the  creature  more  than  the  Creator,  w  ho  is  bless- 
ed forever.  And  even  as  they  did  not  like  to  retain  God  in 
their  knowledge,'*  (observe,  it  is  not  said  that  they  did  not, 
or  could  not,  know  God,  but  that  they  did  not  like  to  retain 
God  in  their  knowledj^e;  the  fault  being  more  in  the  will 
than  in  the  understanding)  «God  gave  them  over  to  a  rep 
rebate  mind,  to  do  those  things  which  are  not  convenient."* 

But,  since  such  was  the  state,  and  such  the  deportment, 
of  those  who  were  in  possession  of  this  natural  religion,  and 
who  ought  to  have  been  influenced  by  its  principles,  it  is 
obvious  that,  whatever  discoveries  it  may  make,  and  how- 
ever it  may  snflice  to  render  mankind  inexcusable  for  their 
sins,  it  is,  of  itself,  inadequate  to  satisfy  their  wants — to 
strengthen  their  infirmities — to  lead  them  to  Heaven. 

Let  us  mark  the  principal  particulars  in  which  it  falls 
short  of  that  perfection  of  religious  knowledge  which  is  in- 
dispensable to  human  nature  in  its  degenerate  state. 

It  is  deficient  in  certainty.  This  is  its  grand  and  distin- 
guishing reproach.  In  many  instances  it  amounts  to  little 
more  than  surmise;  and  in  no  case  perhaps  reflects  the  un- 
clouded light  of  truth.  It  must  of  necessity  vary  with  the 
different  capacities  and  powers  of  different  minds.  Thus  it 
came  to  pass  that  however  universal  and  permanent  the  im- 
pression of  the  divine  existence,  the  doctrine  of  the  divine 
unity  gradually  yielded  to  Polytheism;  until,  at  length,  the 
idols  of  the  nations  were  multiplied  to  a  degree  not  less  ab- 
surd than  wicked.  And  certainly  the  present  state  of  the 
unevangelized  world,  authorizes  inferences  respecting  the 
competency  of  natural  religion  altogether  as  unfavourable 
as  those  derivable  from  the  opinions  and  practices  of  pagan 
antiquity. 

Natural  religion  gives  no  assurance  of  a  state  of  being  af- 
ter temporal  death,  how  much  s«)ever  it  may  encoura.£;;e  the 
hope  of  it.     The  immortality  of  the  soul  was  a  point  much 

*  Kom.i.21.— 28. 


107 

contested  among  the  learned  Heathens.  Many  of  them  wish- 
ed  it  to  be  true:  some  of  them  suspected  it  to  be  true:  but  I 
think  I  am  correct  in  afRrminf^,  that  not  one  of  them  can 
with  propriety,  be  said  to  liave  believed  it  to  be  true.  It 
was  reserved  for  the  Son  of  God  to  bring  life  and  immortal- 
ity to  light  by  the  gospel;  to  certify  the  doubting,  trembling 
soul  that  she  should  survive  the  wreck  of  her  material  tene- 
ment, and  live  forever. 

Very  little  more  than  a  superficial  observation  of  the 
world  and  what  passes  in  it,  may  suffice  to  shew  that,  with  res- 
pect to  intellectual  and  spii'itual  things,  it  is  the  theatre  of 
disorder  and  irregularity.  But  on  the  origin  and  extent  ot 
that  disorder  and  irregularity — on  the  cause  and  magnitude 
of  those  evils  both  physical  and  moral,  which  disfigure  the 
creation  of  God — natural  religion  is,  and  cannot  but  be  si- 
lent. The  knowledge  of  these,  however,  is  of  the  last  im- 
portance; as  it  serves  to  vindicate  and  illustrate  the  pro- 
ceedures  of  divine  providence  in  the  present  state,  and  dis- 
poses us  to  avail  ourselves  of  those  means  which  God  has  been 
pleased  to  announce  for  tlie  recovery  of  our  lost  virtue  and 
happiness.  We  must  believe  and  know  that  the  disease  un- 
der which  we  labour  is  rooted  in  our  system,  and  threatens 
to  destroy,  or,  at  least,  to  impair  it,  before  we  will  either 
seek  after  a  remedy,  or  use  it  when  found. 

The  religion  of  nature  allows  us  to  hope  that  repentance 
may  protect  us  against  pnnishmejit,  but  not  to  believe  that 
it  will  so  protect  us;  still  less  does  it  authorize  the  expecta- 
tion that  repentance  will  place  us  in  the  condition  of  those 
who  have  never  sinned. 

From  the  religion  of  nature  we  may  perhaps,  learn  the 
placability  of  the  divine  Being;  but  we  cannot  learn  from 
it  whether  any,  or  if  any,  what  atonement,  or  sacrifice,  or 
propitiation  may  be  necessary  to  avert  his  just  displeasure 
against  our  sins. 

There  is  one  point  on  which  this  natural  religion  is  per- 
fectly barren  of  information — on  which  it  throws  not  th^ 


108 

most  feeble  glimmering  of  light — I  mean  the  resurrection 
of  the  body.  This  is  an  article  of  pure  faith — a  docti-ine 
which  reason  never  could  have  discovered^  but  which,  when 
established  by  well  attested  revelation,  converted  and  en- 
lightened reason  submissively  and  gratefully  receives.  If 
any  apprehensions  of  this  truth  existed  without  the  pale  of 
God's  covenanted  people,  they  can  only  be  regarded  as  the 
feeble  vestiges  of  primitive  faith — the  traditionary  remains 
of  original  revelation.  When  the  wise  and  polished  Athe- 
nians "heard"  St.  Paul*  discourse  "of  the  resurrection  of 
the  dead,  some  mocked;  and  others  said  we  will  hear  thee 
again  of  this  matter." 

Natural  religion,  thus  uncertain — thus  dark  and  obscure 
— opposes  an  ineffectual  shield  against  the  terrors  of  death. 
Reflect  for  a  moment  on  the  condition  of  the  man,  who,  with 
no  higher  attainments  than  such  as  he  derives  from  this 
source,  finds  himself  placed  on  the  connecting  point  between 
time  and  eternity:  life,  with  its  tender  ties  and  bland  enjoy- 
ments, receding,  and  the  darkness  of  the  grave,  with  all  its 
attendant  horrours  df  suspense  and  fearful  surmise,  gather- 
ing fast  about  liim.  The  household  charities  muster  around 
the  departing  spirit.  The  wife  and  infant  cling  to  the  heart 
and  intertwine  themselves  with  its  every  string.  Shall  I 
see  them  no  more  forever?  Must  love  and  happiness  expire? 
The  light  tliat  shews  me  affection  in  anguish,  is  it,  or  is  it 
not  to  revisit  these  eyes?  Objects  dear  to  me  as  my  exist- 
ence, is  our  separation  to  be  eternal?  Or  is  there,  indeed, 
another  state  of  being?  If  there  is,  what  is  to  become  of 
me?  Conscience  has  long  since  told  me  that  I  am  a  sinner; 
and  I  have  endeavoured  to  repent  of  my  offences.  But  can 
repentance  save  me?  Can  repentance  blot  out  the  hand- 
writing of  accusation,  and  snatch  me  from  deserved  punish- 
ment? Is  Heaven  ready  to  pardon?  Docs  Heaven  require 
expiation  for  its  violated  laws?  What  shall  be  my  propitia- 
tory offering?     Wherewithal  shall  1  come  before  the  Lord, 

*Acts,  xvii.  32. 


109 

and  bow  myself  before  the  high  God?  Who  will  be  my  ad- 
vocate? O,  for  some  arm  to  pluck  the  sting  of  death?  O,  for 
some  conquerour  to  triumph  over  the  grave,  and  lead  captiv- 
ity captive! 

Thus  do  the  teachings  of  nature  fall  short  of  that  perfec- 
tion of  religious  knowledge  which  is  indispensable  to  the 
best  interests  of  mankind.  Thus  are  they  inadequate  to  sat- 
isfy our  wants— to  strengthen  our  infirmities — to  lead  us 
to  Heaven. 

Let  no  one  imagine  however,  that  they  are  devoid  of  util- 
ity. Although  natural  religion  cannot  do  every  thing  for 
us,  yet  it  is  very  far  from  being  unimportant.  What  was 
said  in  the  former  part  of  this  discourse,  has  shewn  that  it 
is  amply  sufficient  to  convict  men  of  transgression,  and  to 
represent  them  in  their  own  eyes  as  inexcusable  for  their 
sins:  and  from  this  we  may  easily  collect,  that  it  is  our  best 
preparative  for  the  reception  of  the  superiour  light  of  divine 
communications:  that  in  proportion  as  men  pr.ssess  it  in  pu- 
rity and  power  will  be  their  disposition  to  subniitto  revealed 
truth,  and  their  qualification  to  enjoy  and  improve  the  ad- 
vantages of  heavenly  tuition.  Accordingly,  to  use  the 
words  of  an  eminent  writer,*  "we  find,  in  fact,  that  where 
there  was  any  thing  of  the  knowledge  of  the  true  God,  eith- 
er by  light  of  nature,  or  by  tradition,  there  the  g  spel  was 
soonest  received;  the  minds  of  men  were  better  fitted  and 
prepared  for  faith  in  Christ  the  Son  of  God,  by  this  degree 
of  knowledge  of  God  the  Father." 

I  will  conclude  with  a  few  words  of  improvement.     And, 

First. — I  observe  that  there  is  a  measure  of  respect  due 
to  what  is  called  the  religion  of  nature;  and  to  refuse,  or 
withhold  it,  does  no  service  to  the  cause  of  revelation. 
Whatever  religious  system  purports  to  be  a  revelation  from 
God,  must,  to  a  certain  extent,  submit  to  be  tested  by  tiiosc 
universal  impressions  which  are  made  upon  the  human  mind 
by  the  exercise  of  its  own  reasoning  faculty.     Thus,   sup- 

*  Dr.  Watts. 


110 

pose  that  a  rrlijE^ious  system  should  he  offered  to  our  faith 
containing  dortiines  and  precepts  at  war  with  the  plainest 
notions  of  justice  and  equity;  would  not  these  notions  at 
once  prompt  us  to  doubt,  or  rather  to  deny  that  the  system 
proposed,  came  from  God;  and  consequently,  to  reject 
it?  The  truth  is,  natural  reJijs^ion,  considered  as  a  series 
of  deductions  made  by  the  efforts  of  the  unflerstandin.i?,  is  to 
be  traced  to  the  same  divine  source  whence  revelation  con- 
fessedly emanates.  Reason  is  the  candle  of  the  Lord  in 
man.  I^et  no  one,  therefore,  imagine  that  he  honours  the 
great  fountain  of  light  and  truth,  by  magnifying  one  of 
his  gifts  at  the  expense  of  another.  All  his  ways  are  ways 
of  wisdom;  and  all  his  works  minister  to  the  glory  of  his 
name.  But, 

Second. — I  am  sorry  to  say  that  there  is  much  more  need 
to  caution  men  against  an  over  weaning  deference  to  natu- 
ral religion,  than  against  the  opposite  error.     Strange  as  it 
may  seem,  and  disgraceful  as  it  undoubtedly  is  to  the  hu- 
man understanding,  there  are  those  who  turn  in  disgust  from 
the  splendour  of  heavenly  wisdom,  or  convert  the  very  gifts 
of  revelation   into  engines  by  which  to  assault  its  strong 
holds.     Availing  thenselves  of  knowledge  which   they  ob- 
tain solely  from  the  teachings  of  the  inspired  servants    of 
God,  they  straitway  become  wiser  in  their  own  conceit  than 
their  instructors;  assert  the  sufficiency  of  natural  light;  and 
boast  that  by  tlie  strength  of  their  own  reason  they  have 
elicited  truths  for  which  they   are  indebted  to  the  Bible 
alone;  and  which  the  exalted  intellect  of  a  Socrates,  a  Pla- 
to, or  a  Tully,  was  unable  to  discover.     Absurd!    to  choose 
a  glimmering,  rather  than  a  blazing  light.      The   bat  and 
the  owl  prefer  the  twinkling  of  a  star,  or  darkness  itself,  to 
the  solar  glory:  and  none  but  the  fool,  who  is  even  disposed 
in  his  heart  to  say  there  is  no  God,  will  forsake   certainty 
for  doubt;  the  meridian  lustre  of  truth,  for  the  obscure  in- 
timations of  probability. 
Pleasant,  my  brethren,  are  the  places  in  which  our  lot  is 


Ill 


castj  and  goodly  is  the  heritage  which  we  possess!  The 
Heathen  prostrates  himself  in  stupid  and  inefFertual  worship 
before  the  shrine  of  his  dumb  idol.  The  world  by  wisdom 
knoweth  not  God.  But  the  day-spring  from  on  high  hath 
visited  us:  on  us  the  Son  of  righteousness  hath  arisen  with 
healing  under  his  wings:  the  night  of  ignorance  hath  retired; 
and  the  clouds  of  uncertainty  no  longer  rest  upon  the  face  of 
day.  What  shall  we  render  to  the  Lord  for  all  his  benefits? 
for  that  law  of  his  which  isperfed,  converting  the  soul:  that 
testimony  which  is  sure,  making  wise  the  simple:  those  stat- 
utes which  are  right,  rejoicing  the  heart:  that  command- 
ment which  is  pure,  enlightening  the  eyes?*  In  every  case 
which  the  religion  of  nature  leaves  doubtful,  the  religion  of 
the  Bible  makes  plain  our  way  before  us.  The  unity  of 
God;  his  moral  attributes;  the  cause  of  those  mixtures  of 
good  and  evil  which  characterize  the  dispensations  of  his 
providence;  his  pi  cability;  the  means  of  reconciliation  with 
him;  the  efficacy  and  happy  consequences  of  repentance;  the 
immortality  of  the  soul;  the  resurrection  of  the  body;  the 
eternal  life  of  the  righteous;  the  everlasting  destruction  of 
the  wicked;  such  are  the  truths  which  we  learn  from  the 
sure  word  of  inspiration;  such  the  m'otives  to  deter  from 
sin,  the  allurements  to  persuade  to  virtue,  held  out  by  the  re- 
ligion of  the  Bible. 

Soon  may  these  truths  be  known  to  the  wide  world!  Soon 
may  these  motives  and  these  allurements  be  published  to 
every  descendant  of  Adam!  Son  of  God!  soon  may  the  Hea- 
then be  given  to  thee  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession!  that  the  nations 
may  learn  war  no  more— that  the  habitations  of  cruelty, 
may  echo  the  song  of  praise  and  thanksgiving— that  those 
who  sit  in  darkness  and  in  the  shadow  of  spiritual  death, 
may  exult  in  the  inextinguishable  light  of  Heaven— and  that 
righteousness  and  peace  and  joy  in  the  Holy  Ghost  may  de- 
scend and  abide  forever  in  the  regenerated  dwellings  of 
mankind! — Amen! 
•  Psalm,  xix.  7.  J* 


OiaiBHKDSr  Sc 


WORLDLY-MINDEDNESS. 

INIMICAL  TO   THE  EECEPTIOjY  OF  SACREB  TRUTH. 


GENESIS,    XIX.  14. 


*^And  Lot  went  out  and  spake  unto  his  sons-in-law  which  mar- 
ried his  daughters f  and  said;  Up,  and  get  ye  out  of  this  place, 
for  the  Lord  will  destroy  this  city.  But  he  seemed  as  one 
that  mocked  unto  his  sons-in-law. '' 


The  city  here  alluded  to  was  Sodom.  Its  inhabitants 
were  preeminent  in  sin.  Corrupted  by  the  conveniences, 
and  yet  more  by  the  luxuries  which  they  possessed;  by  abun- 
dance, ease,  and  idleness;  they  gave  themselves  up  to  volup- 
tuousness in  its  vilest  and  most  unnatural  forms.  So  mul- 
tiplied and  so  atrocious  were  their  piovocations,  tliat  the 
Judge  of  all  the  earth,  who  cannot  do  wrong,  saw  fit  to 
awake  his  long  sleeping  thunder,  and  literally  to  burn  them 
up  in  the  flames  of  destruction. 

In  this  miserable  city,  ripe  for  the  sacrifice  of  the  divine 
indignation,  resided  Lot,  the  nephew  of  the  patriarch  Abra- 
ham. He  was  a  righteous  person,  and  therefore  exempt 
from  the  fate  of  his  guilty  countrymen.  Two  angels  were 
sent  to  him;  who  appeared  in  human  shape,  and  were  his 
guests.  <*And  they  said  unto  him;  Hast  thou  here  any  be- 
sides? Sons-in-law,  and  thy  sons,  and  thy  daughters,  and 
whatsoever  thou  hast  in  the  city,  bring  them  out  of  this 
place:  for  we  will  destroy  this  place;  because  the  cry  of  them 
P 


114^ 

is  waxen  great  before  tlie  face  of  the  Lord;  and  the  Lord 
hath  sent  us  to  destroy  it.  And  Lot  went  out  and  spake 
unto  his  sons-in-law,  which  married  his  daiigl»ters,  and  said. 
Up,  get  ye  out  of  this  place;  for  tiie  Lord  will  destroy  this 
city.  But  he  seemed  as  one  that  mocked  unto  his  sons-in- 
law\"* 

"He  seemed  as  one  that  mocked  unto  his  sons-in-law." 
Not  that  they  supposed  him  to  tell  them  what  himself  be- 
lieved to  be  untrue:  his  character  was  too  well  established 
to  countenance,  or  even  admit  such  a  supposition.  But  the 
subject  matter  of  the  prediction  appeared  so  improbable,  so 
imlike  the  ordinary  dispensations  of  providence,  that  they 
regarded  their  father-in-law  as  the  victim  of  a  superstitious 
credulity. 

On  what  would  this  vain  imagination — these  injurious 
doubts  be  grounded? 

Certainly,  the  subject  matter  of  the  oracle  was  of  no  com- 
mon importance.  It  was  the  total  perdition  and  annihila- 
tion of  their  city  and  its  dependencies.  There  was  no  time 
to  lose.  The  fulfilment  of  the  prediction,  was,  as  to  time, 
indefinite.  The  prediction,  in  itself,  could  not  but  derive 
weight  and  consequence  from  the  character  of  the  person 
predicting.  He  was  a  wise  and  prudent  man;  his  integrity 
well  established,  his  domestick  attachments  well  approved. 
It  was  equally  improbable  that  he  should  be  deceived,  and 
that  he  should  deceive  others.  Added  to  tliis,  he  evinced  a 
disposition  to  exemplify  in  his  own  conduct  what  he  exhor- 
ted others  to  perform.  He  manifested  this  willingness  to 
exile  himself  from  a  country  which  he  was  anxious  to  per- 
suade his  friends  to  abandon. 

What  he  announced,  was  far  from  being  improbable. — 
There  could  be  nothing  incredible  in  the  threatened  des- 
truction, considering  the  immutable  justice  of  the  Most 
High,  and  the  inordinate  vices  of  those  who  provoked  it. 
The  simple  fact,  that  Sodom  was  to  be  destroyed,  was  all 
of  which  a  doubt  could  be  entertained.    And  even  of  this 

•  Gen.  xix.  12.— U. 


113 

iaet,  no  doubt  ought  to  have  been  suffered  to  remain  on  the 
part  of  those  who  had  been  credibly  informed  of  tlie  decla- 
ration of  the  angels  appointed  to  reveal  it. 

To  what,  then,  shall  we  ascribe  the  unbelief  of  the  sons- 
in-law  of  Lot?  That,  like  the  mass  of  their  countrymen, 
they  were  totally  insensible  to  the  principles  and  obliga- 
tions of  religion,  is  a  supposition  altogether  inadmissible. 
Whatever  modern  fathers  may  do.  Lot  would  never  have 
thrown  away  his  daughters  upon  irreligious  and  immoral 
husbands.  But  a  man  may  externally  make  a  profession  of 
faith,  and,  to  a  certain  extent,  shape  his  actions  according 
to  the  divine  rule  of  right,  who,  nevertlieless,  is  far  from 
believing  in  spirit  and  in  truth.  A  man  may  lead  what  is  gen- 
erally called  a  moral  life,  and  yet  perish  in  the  midst  of  the 
wicked.  Lot's  sons-in-law  were  deficient  in  that  faith  which 
is  practical  and  operative.  They  walked  by  sight,  rather 
than  by  faith.  Looking  at  the  things  which  are  seen,  they 
could  not  forsake  Sodom.  They  were  not  to  be  persuaded 
that  a  place  which  had  subsisted  so  long  the  favourite  seat 
of  pleasure  and  prosperity,  should  be  thus  speedily  subvert- 
ed. They  apprehended  that  God  was  too  lenient  and  com- 
passionate to  devote  such  multitudes  to  destruction. 

Blinded  by  these  and  similar  misconceptions,  they  yield- 
ed no  credence  to  the  representations  of  their  pious  relative. 
He  had  the  mortification  to  find  that  all  his  warnings  were 
lost  upon  them;  to  see  their  hearts  still  cleave  to  the  threat- 
ened city;  and  to  anticipate,  with  fearful  certainty,  the  ex- 
ecution of  that  menaced  vengeance  in  which  they  were 
about  to  participate. 

And  soon  did  that  vengeance  overtake  them.  The  angels 
expedited  the  escape  of  their  righteous  entertainer,  his  wife 
and  his  daughters.  The  sun  was  risen  upon  the  earth  when 
Lot  entered  into  Zoar,  a  neighbouring  city,  exempted,  on 
his  account,  from  the  extended  desolation.  And  **thei  the 
Lord  rained  upon  Sodom,  and  upon  Gomorrah,  brimstone 
and  fire  from  the  Lord  out  of  Heaven.    And  he  overthrew 


116 

those  cities,  and  all  the  plain,  and  all  the  inhahitants  of  the 
cities,  and  that  which  grew  upon  the  ground."* 

Religion  is  an  affair  of  the  utmost  moment  and  solemnity: 
and  yet,  liow  many  are  there  who  appear,  like  the  sons-in- 
law  of  Lot,  to  treat  it  as  if  it  were  a  mockery!  Whence  does 
this  dreadful  infatuation  arise?  and  what  have  they  to  ex- 
pect who  are  chargeable  with  it? 

In  the  consideration  of  these  particulars;  in  the  answer 
to  these  inquiries;  you  will  be  possessed  of  the  subject  of 
this  discourse. 

In  thejirst  place. — Religion  is  an  affair  of  the  utmost  mo- 
ment, solemnity,  and,  let  me  add,  certainty.  Its  solemn  im- 
portance, there  lives  not  the  man  of  sane  mind  who  will  de- 
ny. It  is  too  evident  to  require  demonstration.  It  is  of 
all  imaginable  things  the  most  awfully  momentous.  In  the 
emphasis  of  inspiration,  it  is  the  one  thv  g  needfuL  To  be 
religious,  is  to  obey  the  laws — to  keep  the  commandments — 
to  promote  the  glory — and  to  secure  the  favour  of  Omnipo- 
tence. The  salvation  of  the  soul  is  staked  upon  religion. 
Eternity,  with  all  its  horrours  and  its  bliss,  is  staked  upon 
it.  Yes- — religion,  bear  witness  alike  ye  spirits  of  the  dam- 
ned, and  ye  glorified  inhabitants  of  light;  religion  is  solemn 
as  immortality  is  desirable— momentous,  as  the  redemption 
of  the  soul  is  precious. 

But  religion  is  matter  of  fact.  There  is  all  possible  cer- 
tainty in  it.     Not  a  doubt  can  shake  its  foundations. 

The  annunciation  of  the  temporal  judgment  that  was  to 
exterminate  the  guilty  countrymen  of  Lot,  as  I  have  already 
intimated,  contained  nothing  that  was  improbable;  and 
therefore  his  sons-in-law  were  censurable  for  refusing  obe- 
dience to  it,  as  though  it  were  an  idle  tale.  But,  to  say 
that  religion  contains  nothing  that  is  improbable,  would  be 
to  say  incalculably  less  than  enough.  There  is  not  a  solita- 
ry doctrine,  precept,  or  history,  among  those  which  it  pro- 
poses, that  does  not  approve  itself  to  sound  reason  and  en- 

•  Gen.  xix.  24.  25, 


117 

lightened  conscience.  Let  appetite  and  passion  be  at  restj 
let  vanity  and  folly  be  awed  into  silence;  and  1  scruple  not 
to  assert  that  religion  will  enshrine  itself  in  every  heart  as 
the  truth  of  tlic  Most  High. 

The  arrival  of  the  commissioned  angels  in  Sodom;  and 
the  character  of  Lot,  made  venerable  by  wisdom,  integrity, 
and  piety;  ought  to  have  recommended  the  annunciation  of 
the  approaching  event  to  the  belief  of  his  family.  But  is  not 
religion  conveyed  and  confirmed  to  us  by  the  only  begotten 
Son  of  God — the  word  made  flesh — celestial  wisdom  sojourn- 
ing on  earth  in  human  form?  O  ye,  who  are  in  search  of 
truth,  what  would  ye  more?  After  the  attested  manifesta- 
tion, the  life,  death,  and  resurrection  of  Jesus  Christ,  let 
the  gainsayer  be  dumb — let  hesitancy  be  ashamed. 

The  family  of  Lot  might  have  discovered  the  probable 
truth  of  the  denunciation  of  which  they  were  notified,. in  an 
event  which  had  already  occurred  in  Sodom:  1  allude  to  the 
blindness  with  which  the  heavenly  strangers  had  affected 
the  mob  tliat  surrounded  the  house  of  their  entertainer.  In 
like  manner  we  ought  to  be  convinced  of  the  reality  of  that 
future  awful  and  impartial  reckoning  which  religion  fore- 
tels  as  the  sanction  of  its  obligations,  by  a  faithful  retro- 
spect of  the  various  other  predictions  it  has  published.  Con- 
sider the  subversion  of  the  cities  of  the  plain,  and  the  exter- 
mination of  their  inhabitants:  Consider  the  universal  deluge 
of  waters  from  above  and  from  beneath,  from  which  Noah 
and  his  household  alone  were  permitted  to  escape:  both 
which  manifestations  of  divine  justice  were  alike  foretold 
and  disregarded:  consider  these  events;  and  tell  us  if  tlicre 
is  not  a  God  who  judgeth  in  the  earth.  Consider  these 
events;  and  tremble  at  the  sure  prospect  of  a  judgment  to 
come.  Listento  the  reasoning  of  an  apostle:  "If  God  spar- 
ed not  the  angels  that  sinned,  but  cast  them  down  to  hell, 
and  delivered  them  into  chains  of  darkness,  to  be  reserved 
unto  judgment;  and  spared  not  the  old  world,  but  saved  No- 
ah, the  eighth  person,  a  preaclicr  of  righteousness;  bringing 


118 

in  the  flood  upon  the  world  of  tlie  ungodly:  And  turning 
the  cities  of  Sodom  and  Gomorrah  into  ashes,  condemned 
them  with  an  overthrow,  making  them  an  ensamplc  unto 
those  that  after  should  live  ungodlyj  and  delivered  just  Lot, 
vexed  with  the  filthy  conversation  of  the  wicked;  the  Lord 
knoweth  how  to  deliver  the  godly  out  of  temptations,  and  to 
reserve  the  unjust  unto  the  day  of  judgment  to  be  punished."* 

In  the  second  place — Although  religion  be  an  affair  thus 
solemn — thus  momentous — thus  unquestionable — how  many 
are  there,  nevertheless,  who  appear,  like  the  sons-in-law  of 
Lot,  to  treat  it  as  if  it  w^ere  a  mockery? 

That  I  do  not  speak  unadvisedly,  a  few  observations  may 
convince  you.  Attend  to  the  opinions  entertained  by  the 
greater  part  of  mankind  on  the  subject  of  religion.  Do  they 
seem  to  you  to  consider  themselves  as  under  an  obligation 
strictly  and  scrupulously  to  cultivate  a  religious  life?  En- 
force upon  them  the  distinguishing  principles  of  the  gospel. 
Recommend  to  them  the  love  of  God  and  the  love  of  man. 
Exhort  them  to  renounce  the  world;  to  deny  themselves; 
to  take  up  their  cross;  to  be  humble,  lowly,  contrite;  to  for- 
give enmity,  and  return  good  for  evil,  blessing  for  cursing. 
What,  in  general,  will  be  the  consequence?  They  will  ar- 
raign your  system  as  oppressively  severe.  They  will  deny 
that  to  embrace  it  is  their  indispensable  duty.  But  would 
they  arraign  your  system,  would  they  recede  from  their  du- 
ty, if  tljey  were  convinced  that  the  matters  proposed  to  them 
were  serious  truths? 

Attend,  again,  to  the  external  deportment  of  most  men. 
They,  whom  the  kinsman  of  Abraham  warned  of  the  ap- 
proach of  a  signal  desolation,  evinced  their  mistrust  of  the 
admonition  by  remaining  in  the  menaced  city.  In  like  man- 
ner, is  it  not  obvious  that  multitudes  of  those  who  name  the 
name  of  Ciirist,  persist  in  refusing  to  depart  from  iniquity, 
however  faithful  and  vigorous  the  efforts  made  to  reclaim 
them? 

*  2.  Pet.  ii.  *,  5,  6,  7,  9. 


119 

Sinners:  the  ministers  of  religion,  anxious  to  pluck  you 
as  brands  out  of  the  burning,  entleavoui-  to  make  you  sensi- 
ble of  the  tremendous  consequences  of  enmity  to  God.  Did 
we  not  seem  unto  you  "as  those  who  mocked,"  could  you  be 
content  to  sit  down  in  calm  indifference,  persevering  in  in- 
iquity, and  fearless  of  the  gathering  storm? 

We  tell  you,  that,  unless  you  be  born  again,  you  cannot 
see  the  kingdom  of  God:  that  you  must  love  and  serve  God 
here,  if  you  would  aspire  to  his  presence  in  Heaven;  that 
wisdom's  ways  are  ways  of  peace,  while  the  paths  of  the  de- 
stroyer, vice,  lead  down  to  the  pit:  that  righteous  disposi- 
tions, and  subjected  passions  and  affections,  must  be  your 
preparation  for  a  judgment  to  come.  Did  we  not  seem  un- 
to you  "as  those  who  mocked,"  would  you  delay  your  con- 
version? would  you  say  to  us,  go  thy  way  for  this  time^  at  a 
more  convenient  season  we  will  listen  unto  thee? 

You  often  hear  from  us  that  sensual  indulgence  is  poison 
to  the  soul:  that  pleasure,  inordinately  pursued,  is  the  grave 
of  virtue  and  tranquillity.  Did  we  not  seem  unto  you  "as 
those  who  mocked,"  would  you  still  with  unresisting  submis- 
sion wear  the  fetters  of  voluptuousness? 

Contrast  the  conduct  of  numbers  when  the  world  courts 
their  regard,  with  that  which  they  exhibit  wiien  religion 
puts  in  her  claim.  The  contrast,  unfortunately  for  them, 
is  so  marked,  that  the  most  inattentive  observer  cannot  fail 
to  perceive  it.  The  persons  to  whom  I  refer,  (and  there  are 
multitudes  of  them)  will  act,  in  the  affairs  of  this  world,  with 
deliberation,  steadiness,  perseverance,  engagedness,  vigour, 
and  zeal.  However  intrinsically  inconsiderable  the  inter- 
est which  excites  their  pursuit,  they  are  diligent — they  arc 
provident — they  are  indefatigable — they  invite  counsel — 
they  submit  to  rebuke — all  their  faculties  are  alive — every 
procurable  resource  is  put  in  requisition.  But  the  most 
weighty  of  all  concerns,  alas!  how  is  it  slighted!  Here,  in- 
quiry is  painful — here,  conversation  troublesome — here,  ar- 
dour is  extinguished — exertion  loses  its  spring — opportuni- 


120 

ty  passes  by  unimproved — and  year  follows  year  into  the 
Eternal  Presence  with  the  record  of  impenitency  and  obdu- 
racy. But,  vere  this  whole  business  of  religion  viewed  as 
any  thing  better  than  an  idle  deception,  could  men  be  thus 
infatuated? 

In  the  third  place. — Whence  does  this  dreadful  infatuation 
arise?  Why  is  it  that  God,  and  they  who  speak  for  God, 
should  seem  unto  any  <«as  those  who  mock  them?" 

An  unbelieving  temper,  and  a  worldly  mind,  wrought  up- 
on the  sons-in-law  of  Lot,  and  induced  them  to  undeivalue 
the  counsels  of  their  venerable  relation.  An  unbelieving 
temper,  and  a  worldly  mind;  a  disposition  to  doubt  when 
God  speaks;  and  an  overweaning  attachment  to  things 
present  and  temporal;  a  predeliction  for  the  walk  of  sight, 
in  contempt  of  the  walk  of  faith;  these  form  the  sources  of 
opposition  to  religion  in  every  age.  I  speak  not  now  of  the 
avowedly  profane — of  the  unblushing  infidel.  1  speak  of 
unbelief  in  the  household  of  faith — of  irreligion  in  the  ex- 
ternal family  of  the  Saviour.  The  majority  of  the  nominal 
friends  of  Christ  have  as  little  of  the  true  and  saving  faith 
as  his  undisguised  enemies.  Nor  can  it  be  otherwise.  In 
early  life  they  are  uninstructed  by  those  whose  duty,  whose 
privilege,  and  whose  interest  it  is,  to  "train  them  up  in  the 
way  they  should  go;"  "to  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord."  In  consequence  of  this  neglect, 
they  are  averse  in  riper  years,  to  study  and  meditation  on 
these  subjects.  Whatever  good  impressions  they  may  have 
accidentally  received,  are  checked  by  the  cares  and  the 
pleasures  of  after  life.  Under  these  circumstances,  what 
wonder  if  divine  things  be  regarded  as  mockery  by  the  eye 
of  an  unimproved,  if  not  a  perverted  intellect? 

Indeed,  so  far  are  many  who  call  themselves  Christians 
from  possessing  the  true  and  beneficial  faith  of  Jesus,  that 
they  encourage  themselves  in  notions  diametrically  opposed 
to  it,  and  fundamentally  subversive  of  it:  notions,  calcula- 
ted to  banish  the  fear  of  God  from  the  bosom  of  man.   God, 


121 

say  they,  is  too  lenient  and  compassionate  to  execute  his 
threatenin.^s.  Were  he  to  execute  them,  what  multitudes,' 
and  among-  them  how  many  of  our  dearest  friends,  would 
perish!  And,  after  all,  who  is  there  amongst  us,  that  can 
lead  such  a  life  as  the  evangelical  system  requires? 

Now,  that  men  reasoning  in  this  way,  should  cordially 
emhrace  religioii,  is  not  to  he  supoi^sed.  That  they  should 
yield  a  i^cady  assent  to  the  promises,  and,  especially,  to  the 
comminations  of  Christianity,  is  not  to  he  expected. 

An  unbelieving  temper,  however,  is  not  more  inimical  to 
the  reception  of  sacred  truth  than  is  a  worldly  mind.  The 
love  of  the  pleasant  places  and  goodly  heritage  of  Sodom, 
prevented  the  perverse  part  of  Lot's  family  from  pj'ofiting 
by  his  careful  admonitions.  The  love  of  the  world,  its  plea- 
sures, its  wealth,  and  its  honours,  cannot  co-exist,  in  equal- 
ity of  influence,  with  religious  sentiment.  The  one,  or  the 
other,  must  give  place;  and,  as  present  feeling  will  gener- 
ally be  consulted  by  the  infirmity  of  lapsed  nature  in  prefer- 
ence to  the  expectations  of  futurity,  worldly-mindedness  too 
often  succeeds  in  banishing  the  supei'iour  affection.  Yes,  my 
brethren:  when  we  see  you  disposed  to  revolt  against  the 
salutary  restraints  of  religion,  the  inference  cannot  be  eva- 
ded, that  the  love  of  this  pei-ishing— this  treacherous  world,  is 
paramount  in  your  hearts:  that  you  are  strangers  to  the  j)ow- 
ers  of  the  world  to  come:  and  that  the  unsullied  and  unde- 
caying  glories  of  the  kingdom  of  heaven  in  vain  solicit  your 
^aspirations.  You  love  this  world!  In  other  words,  you 
love  a  nothing!  A  nothing,  did  I  say?  Alas!  would  it  were 
nothing!  You  love  that  which  every  day  betrays  your  hopes, 
and  will,  sooner  or  later,  pierce  you  through  with  ten  thou- 
sand sorrows;  and,  at  the  same  time,  you  pour  contempt 
upon  an  inheritance  which  fadeth  not  away;  you  lightly  festeein 
a  joy  that  is  unspeakable  and  full  of  glory;  you  impiously 
reject  a  crown  of  unalloyed  and  immortal  splendour! 

In  the  fourth^  and  last  place. — What  haAe  they  to  expect;, 
who  are  chargeable  with  such  deplorable  infatuation?  Thus 
Q 


122 

saith  a  voice  from  Heaven:  hear  it,  despisers  of  the  gospel; 
hear  it,  ye  uhom  the  God  of  this  world  hath  blinded;  hear 
it,  sinners  in  Zion;  hypocritical  formalists,  hear  it  and  trem- 
ble: "As  it  was  in  the  days  of  Lot;  they  did  eat,  they  drank, 
they  bought,  they  sold,  they  planted,  tiiey  builded;  but  the 
same  day  that  Lot  went  out  of  Sodom,  it  rained  fire  and 
brimstone  from  Heaven,  and  destroyed  them  all;  even  tlsus 
shall  it  be  in  the  day  when  the  Son  of  man  is  revealed."^ 
Self-apologists,  God  leaves  not  liimsclf  without  witness 
among  you.  In  the  awful  reckoning  which  awaits  you, 
(and  how  soon  it  may  be  instituted,  Omniscience  alone  can 
tell)  this  day  will  be  forced  upon  your  recollection.  This 
day,  in  the  name  of  God,  I  again  admonish  you  of  a  judg- 
ment to  come — of  a  fiery  indignation  that  shall  devour  all 
those  who  are  lovers  of  the  world  and  its  pleasures  more 
than  lovers  of  God.  By  the  mercies  of  God — by  the  love 
of  Christ — by  your  immortal  spirits — by  Heaven  and  hell — 
I  adjure  you,  prepare  for  your  escape.  <'Flee  for  refuge  to 
lay  hold  on  the  hope  set  before  you."  Embrace  religion. 
Be  the  followers  of  Jesus.  Heirs  of  immortal  blessedness, 
or  misery!  let  me  once  more  remind  you  that  this  world  of 
gaiety,  of  fashion,  and  of  folly,  is  not  your  resting  place. 
However  you  may  desire  it,  you  cannot  be  here  forever. 
There  is  a  solemn  hour  approaching.  It  is  an  hour  of  ap- 
prehension— an  hour  of  hoiiest  and  searching  potency—  an 
hour  which  teaches  more  than  years  had  done— the  hour  of 
death.  At  that  hour,  what  shall  become  of  those  who  know 
not  God,  and  obey  not  his  gospel?  At  that  hour,  where 
shall  the  ungodly  and  the  sinner  appear? 

"When  eternity  opens  upon  the  eye  ere  it  closes  in  sepul- 
chral darkness;  when  wife  and  children  cling  to  the  dying 
couch;  when  the  departing  spirit  casts  a  fond  retrospect  up- 
on the  loves  of  earth;  sustain  me,  0!  my  God,  in  the  consol- 
atory reflection  that  1  have  been  a  follower  of  Jesus;  and 
fearlessly  I  will  march  with  thee  through  the  tcrrours  of 

*  Luke.  xvii.  28.-30, 


12S 

ilie  valley — through  the  surging  billows  of  the  gulph — to 
the  promised  rest  of  Heaven:  and  there,  where  no  tear  is 
shed;  no  pang  is  felt;  no  groan  of  suffering  is  mingled  with 
the  hallelujahs  of  the  just  made  perfect;  there,  will  I  thank- 
fully bless,  and  adore,  and  serve  thee,  with  every  faculty  of 
a  glorified  and  imperishable  existence. — Amen. 


©Ig]BlM®ir  SHc 


ON  INCONSIDERATION. 

AS  CHARGEABLE  AGALYST  THE  PEOPLE  OF  GOV. 


ISAIAH,  i.  3. 

*'My  people  doth  not  consider.'* 


The  external  cluirrli  of  God,  or  in  other  words,  his  cove- 
nanted people,  is  divisible  into  two  great  classes.  Those 
who  are  in  sincerity  and  truth  of  heart  turned  to  God  and 
holiness;  and  those  who,  according  to  the  scriptural  phra- 
seology, have  a  name  to  live  while  they  are  dead;  who  are, 
by  profession,  !)elievers,  and  in  practice,  sinners.  The 
charge  of  inconsideration  brought  against  Israel  of  old,  will 
lie  in  different  degrees,  and  in  a  variety  of  ways,  against 
botli  these  classes  at  the  present  day. 

My  design,  in  the  first  instance,  v/ith  the  blessing  of  God, 
is  to  offer  a  few  remarks  upon  it,  as  applicable  to  the  gen- 
erality of  true  believers;  enlightened  Christians;  the  cordial 
friends  of  God;  the  sincere  friends  of  righteousness;  men 
who  «have  thought  on  their  ways,  and  turned  their  feet  to 
the  way  of  Heaven's  commandments." 

Numbers  there  are  wlio  have  thought  with  solemnity  on 
divine  things;  who  have  been  deeply  impressed  with  the  con- 
viction, that  without  holiness  no  man  shall  ever  see  the  Lord j 
and  who,  stimulated  in  consequence,  to  exertion,  have  labour- 
ed successfully,  under  the  siiperiour  workings  of  the  Holy 
Ghost,  to  acquire  habits  of  religion  and  vjrtue.  Tlic  fault 
of  inconsideration,  however,  still  adhering  to  them  in  great- 
er or  less  degrees,  keeps  them  frequently  far  more  short  of 


1S6 

their  duty — far  more  bencatli  the  dignity  of  their  high  call- 
ing in  Christ  Jesus,  than  otherwise  they  would  be.  What  I 
have  now  affirmed  may  be  illustrated  several  ways. 

If  you  look  with  attention  upon  the  lives  and  deportment 
of  persons,  in  the  main,  good  and  upright,  you  find  them  at 
times  indulging  in  unjustifiable  practices.  You  find  them 
indolent  and  negligent  in  religious  matters;  not  rarely  inde- 
vout  in  temper,  or  indisposed  to  religious  acts  and  exercises; 
retreating  before  tlie  assaults  of  adversity;  impelled  by  an 
ignorant  and  immoderate  zeal;  sinking  into  a  melancholy 
and  dejection  dishonourable  to  the  gospel  of  Christ. 

First. — You  find  them,  at  times,  engaged  in  actual  sins. 
I  do  not  allude  to  the  infirmities,  in  a  manner,  inseparable 
from  our  fallen  nature.  1  allude  to  improprieties  which  a 
reflection  such  as  we  ought  to  possess;  a  reflection  always 
alive — always  awake — always  operative,  could  not  but  make 
avoidable.  Persons,  whose  attachment  to  Christian  purity 
it  would  be  alike  uncharitable  and  unreasonable  to  doubt, 
permit  themselves  occasionally  to  trespass  upon  its  laws  in 
a  very  unjustifiable  manner,  and  wound  their  own  peace  by 
yielding  to  thi-  solicitations  of  the  world  and  the  flesh.  But 
to  what  is  this  inconsistency  imputable?  Certainly  to  i?ico?i- 
sideration.  They  do  not  reflect  with  sufficient  steadiness 
and  seriousness  upon  the  consequences  of  every  deviation 
from  the  strictness  of  religious  principle.  They  do  not 
weigh  with  scrupulous  exactitude  the  result  of  suffering 
which  is  decreed  to  be  the  recompense  of  every  sacrifice  of 
conscience  to  gratifications  whose  permissibility  may  be 
doubtful.  It  is  certain,  that  in  proportion  to  a  man's  re- 
flection, will  be  the  congruity  and  uniformity  of  his  deport- 
ment. Levity  and  thoughtlessness  are  inimical  to  the  Chris- 
tian life.  They  are  traitors  in  sworn  league  with  tempta- 
tion. Where  they  are  admitted  into  the  camp,  alternate 
triumph  and  defeat  characterize  the  spiritual  warfare.  It 
is  carried  on  with  various  success.  Persevering  watchful- 
ness alone  can  give  decisive  victory;  confer  ultimate  success; 


1S7 

and  crown  with  permanent  security.  The  utility  and  indis- 
pensableness  of  deep,  serious,  and  solemn  thought,  is  by  no 
means  confined  to  our  entrance  upon  a  religious  course. 
They  are  equally  evident  at  every  stage  of  our  progress. 
Godliness  is  a  system  of  habits;  and  the  same  pious  and 
anxious  solicitude  is  to  be  cherished  for  their  continual 
maintainance  as  for  their  original  acquisition.  And  it  is  un- 
deniable, that  where  pious  and  anxious  solicitude;  where 
deep,  serious,  and  solemn  thought;  where  persevering  watch- 
fulness; where  sober  and  steady  reflection  are  wanting,  the 
character  will  also  be  defective  in  that  sacred  purity,  and 
that  beautiful  consistency  of  life  and  conversation  which  are 
the  highest  glory  of  real  Christianity. 

Second. — If  you  look  with  attention  upon  the  lives  and 
deportment  of  persons,  in  the  main  good  and  upright,  you 
find  them  sometimes  reprehensibly  indolent  and  negligent  in 
tjie  concerns  of  their  salvation.  It  may  be  that  they  do  not 
err  and  stray  so  far  from  the  paths  of  heavenly  wisdom  as 
they  might,  and  as  the  earthly-minded  multitude  do.  But 
the  important  question  is,  do  they  advance?  do  they  in- 
crease? do  they  improve?  Negative  virtues  do  not  suffice 
for  the  disciple  of  Jesus.  It  is  not  enough  that  he  is  ex- 
empt from  the  imputation  of  any  marked  evil.  Mankind 
are  not  unreasonable  in  expecting,  what  the  evangelical  stat- 
utes require,  positive  good.  Why  is  it  that  they  who  not 
only  name  the  name,  but,  as  in  a  judgment  of  scriptual 
charity  we  must  suppose,  have  also  imbibed  the  spirit  of 
Christ,  yield  so  little  of  those  fruits  that  bring  credit  to  his 
cause?  Why  is  it  tliat  they  are  not  more  zealously  affected 
towards  the  good  service  in  which  they  have  enlisted?  Why 
is  it  that  they  redeem  not  more  of  their  time  from  trifles  un- 
worthy the  contemplation  of  a  Heaven-enlightened  spirit?  It 
is  because  they  are  not  sufficiently  considerate.  Tliis  is 
their  radical  defect.  We  need  go  no  farther  to  account  for 
the  paucity  of  their  attainments.  Their  minds  are  not  en- 
tirely intent  upon  the  one  thing  needful;  therefore,  their  pi  - 


128 

cty  and  their  virtue  are  stationary.  They  are  very  prone 
to  forget  the  things  which  are  behind,"  but,  alas!  it  is  too 
seldom  that  they  may  press  towards  the  thines  ti-at  aie  Ite- 
fore.  Were  it  otherwise,  would  th<  y  not  be  moie  diligent 
in  working  out  their  own  salvation?  in  making  their  calling 
and  election  sure? 

Third. — If  you  look  with  attention  upon  the  liv  es  and  de- 
portment of  persons,  in  the  main,  good  and  upright,  you  find 
them  not  rarely  indevout  in  temper,  or  languid  and  s|>irit- 
less  in  the  performance  of  religions  acts  and  exercises. 
This  is  a  defect  arising  from  inconsideration,  more  than 
from  any  other  cause.  The  more  a  Christian  is  addicted  to 
meditation,  the  more  spiritual  he  becomes;  anc!  the  more 
cordially  inclined  to  the  various  services  of  religion. 
"While"  the  royal  Psalmist  "was  musing"  he  tells  us  "the 
fire  burned  within  him,"*  and  his  emotions  forthwith  found 
utterance.  How  can  a  good  man  be  habitually  engaged  in 
the  contemplation  of  the  attributes  of  God;  the  favours  com- 
municated by  his  munificent  hand;  our  obligations  to  adore 
liim  for  his  majesty,  and  love  him  for  his  goodness;  the 
number  and  magnitude  of  the  advantages  enjoyed  by  the 
church  and  herchildren  in  virtue  of  the  everlasting  covenant 
sealed  and  established  in  the  blood  of  Christ;  the  experi- 
ence of  the  pleasantness  and  peacefulness  of  wisdom's  ways^ 
and  the  certainty  that  a  life  of  religion  will  issue  in  an  immor- 
tality of  bliss;  how  can  a  good  man  be  habitually  engaged 
in  contemplating  such  things,  and  not  be  the  better  for  the 
contemplation?  and  not  derive  from  it  fresh  vigour  to  his 
Heaven-excited  and  Heaven-ascending  passions  and  affec- 
tions? The  truly  serious  mind  that  would  appreciate  reli- 
gious subjects,  will  not  be  remiss  in  reflecting  upon  them; 
remissness  in  this  particular  being  undoubtedly  at  the  founda- 
tion of  much  of  the  apathy  and  indevotion  prevailing  among 
Christians. 

Fourth. — If  you  look  with  attention  upon  the  lives  and 

*  Psalm,  xxxix.  3. 


129 

deportment  of  persons,  in  the  main,  good  and  upright,  you 
find  them  too  frequently  retreating  before  the  assaults  of  ad- 
versity. It  is  astonishing  how  closely  the  hearts  of  many 
whose  general  conversation  may  be  said  to  be  in  Heaven,  re- 
main wedded  to  the  desire  of  temporal  good;  and  how  timid- 
ly they  shrink  from  contact  with  temporal  evil.  Surely  in- 
consideration  is  the  root  of  bitterness  from  which  these  ill 
weeds  spring,  to  deface  the  new  creation.  Surely  the  man 
who  remembers,  as  he  ought  to  do,  that  this  life  is  a  life  of 
vanity;  that  man  cometh  up  to  be  cut  down  like  a  flower; 
that  the  world,  and  tbe  fashion  of  it,  alike  pass  away;  the 
man  who  bears  in  mind  the  essential  mutability  and  perpetu- 
al fluctuation  of  the  thirigs  that  now  are;  the  impression  of 
the  touch  of  death  upon  every  object  beneath  the  sun;  and 
the  total  and  radical  incompetency  of  this  world  to  fill  the 
ever-asking  and  never-satisfied  spirit;  surely  he  who  is  wont 
to  reflect  in  this  manner,  cannot  but  experience  a  turning  of 
his  views,  his  hopes  and  fears,  his  joys  and  sorrows,  into  a 
channel  widely  different  from  that  in  which,  without  such 
reflection,  they  would  continue  to  flow.  To  men  who  accus- 
tom themselves  thus  to  think  and  meditate,  afflictions  make 
their  approach,  in  a  measure,  stingless  and  disarmed.  If  I 
see  you,  notwithstanding  your  religious  principles  may  have 
estranged  you  to  a  certain  extent  from  the  world,  still  undu- 
ly engaged  in  its  pursuits;  still  inclined  to  dally  with  its 
pleasures;  still  aspiring  to  its  acquisitions;  have  I  not  reason 
to  conclude  that  you  do  not  consider?  But  especially,  if  I 
see  you  depressed  to  an  extreme  by  this  world's  reverses, 
bewailing  its  vanished  joys,  possessions,  splendours,  and  re- 
nown; thrown  into  inordinate  agitation  by  the  images  of  a 
prosperity  departed,  as  you  figure  to  yourselves,  to  return 
no  more,  have  I  not  reason  to  conclude;  and  God,  has  he  not 
reason  to  complain,  that  you  do  not  consider?  Certainly, 
were  you  to  consider  as  you  ought;  were  you  to  meditate; 
were  you  to  reflect;  were  you,  retiring  within  the  sanctuary 
of  your  hearts,  to  hold  communion  there,  in  sacred  stillness 


130 

with  God  and  youF  own  souls;  views  and  emotions  so  erro- 
neous would  have  no  place.  Habits  of  consideration  would 
discipline  your  virtue.  They  would  enable  you  to  endure 
hardness  as  good  soldiers  of  Jesus  Christ.  They  would 
place  your  feet  upon  a  rock,  and  establish  your  goings;  and 
convince  you  that  a  believer  should  glory  in  the  tribulation 
through  which  he  enters  into  rest. 

Fifth. — If  you  look  with  attention  upon  the  lives  and  de- 
portment of  pei^ons,  in  the  main,  good  and  upright,  you 
find  them  very  often  actuated  by  an  ignorant  and  immoder- 
ate zeal.  There  is  a  zeal  for  God  which  displeases  him, 
because  it  is  not  according  to  knowledge;  and  not  restrain- 
ed by  the  wholesome  limitations  of  religion.  Perhaps  there 
is  no  period  in  the  history  of  the  church  of  Christ,  that  does 
not  disclose  the  pitiable  ravages  committed  on  her  peace,  by 
irritable,  and  doubtless,  in  some  instances,  well-meaning 
zealots.  And  why  is  it  that  accrimonious  controversy  has 
separated,  not  only  individuals,  but  entire  sections  of  the 
heritage  of  God?  Alas!  it  is  because  "his  people  do  not  con- 
sider." If  they  would  but  reflect — if  they  would  but  accus- 
tom themselves  to  bear  in  mind,  that  zeal,  like  every  other 
virtue,  has  its  limits — and  that  these  are  defined  by  the  su- 
periour  law"  of  charity;  internal  persecutions,  fiery  contests, 
exclusive  claims  to  truth,  preeminence,- and  authority,  would 
be  unknown  in  the  household  of  faith.  Caution  and  delibera- 
tion would  precede  the  adoption  of  opinions,  and  brotherly 
kindness  qualify  the  expression  of  them.  God  speed  the 
day  when  his  church  shall  be  purged  of  zealots! 

Sixth  and  Last. — If  you  look  with  attention  upon  the 
lives  and  deportment  of  persons,  in  the  main,  good  and 
upright,  you  find  them  sometimes,  too  often  indeed,  sinking 
into  a  melancholy  and  dejection,  dishonourable  to  the  gospel 
of  Christ.  Here,  if  any  where,  inconsideration  is  perni- 
ciously at  work.  Who  that  possesses,  and  will  exert  the 
faculty  of  reflection,  can  avoid  perceiving  that  the  tendency, 
and  not  more  the  tendency,  than  the  design  of  the  religion 


I3i 

qf  the  Son  of  God,  is  to  make  liis  followers  happy,  and 
through  them  to  promote  the  happiness  of  all  mankind? 
How  often  have  we  to  lament  that  either  erroneous  views  of 
the  gospel,  or  a  disordered  constitution  of  body,  and,  per- 
haps, both  these  united,  throw  an  atmosphere  of  forbidding 
gloom  around  men  who  fear  the  Lord?  O!  would  they  but 
consider  that  God  is  good  to  all,  and  that  his  tender  mercies 
are  over  all  his  works!  O!  would  they  but  consider  that 
like  as  a  father  pitietU  his  children,  so  the  Lord  pitieth  them 
that  fear  him;  and  that  he  who  knows  their  frame,  forgets 
not  that  they  are  but  dust!  0!  would  they  but  consider  that 
God,  who  is  rich  in  mercy,  hath  given  them  a  most  expres- 
sive sign  of  his  favour  and  protection,  by  receiving  them, 
through  baptism,  into  the  number  of  his  chosen  people;  into 
the  arms  of  his  church,  and  the  salvation  of  his  holy  cove- 
nant! Inconsiderate  Christian!  "Why  art  thou  cast  down, 
and  why  disquieted  within  thee?  Hope  thou  in  God;  for  thou 
shalt  yet  praise  him  who  is  the  health  of  thy  countenance, 
and  thy  God."*  Let  thy  memory  be  faithful  to  the  record  of 
his  glorious  deeds  of  compassion  and  condescension  perform- 
ed for  believers  in  every  age;  and  doubt  not  that  he  will  ex- 
tend his  grace  to  thee.  Avouch  him  to  be  thy  God.  Re- 
pose thyself  upon  his  care.  Stay  thyself  upon  his  arm. 
Rely  with  implicit  confidence  upon  his  holy  promise;  and 
the  sure  covenant  ratified  in  the  blood  of  his  dear  Son.  God 
is  incapable  of  deceiving  the  poor  trembling  spirit  that  takes 
refuge  under  his  paternal  wings.  The  great  interceding 
angel  perpetually  beholds  the  face  of  thy  Father  who  is  in 
Heaven;  and  he  whose  name  is  love,  and  whose  essence 
truth,  will  never  leave  thee,  nor  forsake  thee. 

Thus  I  have  mentioned  a  few  of  the  grounds  which  war- 
rant the  charge  of  inconsideration  against  good  men — the 
real  people  of  God,  I  have  specified  several  unhappy  con- 
sequences resulting  from  it;  and  also  several  benefits  grow- 
ing naturally  out  of  its  reverse, 

*Psal,m,  xlii,  11. 


I  will  conclude  with  one  word  of  exhortation  to  those  of 
my  audience  who  may  hurahly  hope  that  what  has  been  said 
has  a  particular  reference  to  them.  Brethren,  abjure  incon- 
sideration.  It  has  a  most  unpropitious  influence  upon  your 
present  peace  and  satisfaction;  and  in  proportion  as  it  is 
submitted  to,  it  will  disqualify  you  for  the  better  life  of  the 
world  to  come.  Be  instant  in  self-examination,  meditation, 
and  prayer.  Commune  with  your  own  hearts.  Consider 
your  ways;  and  take  heed  unto  your  doings.  Remember  that 
religion  is  a  serious  thing;  salvation  an  arduous  work;  the 
soul  precious  beyond  calculation;  life  short,  frail  and  pre- 
carious; death  certain,  and  near  at  hand;  eternity  before 
you;  and  a  deceitful  world  labouring  to  detain  you  from  its 
joys.  Be  sober;  be  vigilant.  Grow  in  grace,  and  in  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ. 

«'Now,  the  God  of  peace,  that  brought  again  from  the 
dead  our  Lord  Jesus,  that  great  shepherd  of  the  sheep, 
through  the  blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work  to  do  his  will,  working  in  you 
that  which  is  well  pleasing  in  his  sight,  through  Jesus  Christ: 
to  whom  be  glory  forever  and  ever."* — Amen. 

•Heb.xiii.  20.21. 


SISIB1I®3S  saHc 


ON  INCONSIDERATION. 

^S  CHABGEABLE  AGALYST  TIIE  MERELY  J\rQMIJVAL 
CURISTIAJ^. 


ISAIAHj  i.  3. 

**My  people  doth  not  consider.^'' 


IVIy  design,  on  the  present  occasion,  with  the  hlessing  of 
God,  is  to  offer  a  few  remarks  on  this  charge  of  inconsider- 
ation  as  lying  against  a  very  different  class  of  persons  in  the 
church  from  those  to  whom  it  was  applied  in  the  morning's 
discourse. 

Among  tlie  outward  professors  of  the  gospel  faith,  there 
are,  undoubtedly,  very  many  who,  having  a  name  to  live, 
are  yet,  to  the  best  of  purposes,  dead;  and  who,  submitting 
in  speculation  to  that  doctrine  which  is  according  to  Godli- 
ness, are,  in  practice,  sinners:  for,  that  there  are  sinners 
in  Zion,  is  no  new  thing. 

Now,  that  such  people  are  inconsiderate,  in  a  very  con- 
spicuous degree,  and  to  a  very  deplorable  extent,  may  be 
made  appear  from  the  following  observations. 

First. — "The  wicked,  through  the  pride  of  his  counte- 
nance," says  the  Psalmist,*  "will  not  seek  after  God;  God 
is  not  in  all  his  thoughts."  The  nature  and  perfections  of 
the  Divine  Being;  especially  his  essential  disapprobation  of 
moral  evil,  and  his  fixed  determination  to  avenge  the  viola- 
ted laws  of  virtue  in  every  unrcpented  instance;  these  are 
things  which  are  rarely  permitted  to  occupy  the  meditatiojis, 
or  disturb  the  enjoyments,  of  worldly  men.     They   do  not 

♦  Psalm,  X.  4. 


134 

reflect  that  while  God,  heing  a  spirit,  is  imperceptible  by 
mortal  eyes,  he  is  yet  every  where  present;  and  that  the  eye 
of  infinite  purity  is  in  every  place,  beholding  the  evil,  as 
well  as  the  good.  They  banish  the  remembrance  of  what 
his  inspired  servants  have  written  for  their  instruction; 
*<that  the  foolish,"  or  ungodly,  "shall  not  stand  in  liis  sight;" 
that  he  "hateth  all  workers  of  iniquity;"  that  <'he  is  not 
a  God  that  hath  pleasure  in  wickedness,  neither,  shall 
Gvil  dwell  with  him;"*  that  "indignation  and  wrath,  tribula- 
tion and  anguish,"!  shall  be  the  inevitable  portion  of  the 
impious  and  unrighteous;  of  all  those  who  shall  be  found  ig- 
norant of  God  and  disobedient  to  the  gospel.  They  will  not 
allow  themselves  to  think  on  the  immutability  of  Mm  who, 
to  mark  the  perfection  and  stability  of  his  works,  is  in  scrip- 
ture denominated  a  rock.  They  lose  sight  of  the  sword  of 
justice  suspended  by  Heaven's  unchangeable  decree  over 
the  heads  of  the  impenitent.  They  try  to  forget  that  what 
God  hath  once  spoken,  that  will  he  infallibly  perform;  the 
thrcatenings  of  his  tribunal,  being,  like  the  promises  of  his 
mercy-seat,  sure  of  their  accomplishment.  Were  these  aw- 
ful truths  received  into  the  bosom  of  serious  consideration, 
sinners  would  no  longer  persist  in  treasuring  up  unto  them- 
selves wrath  against  the  day  of  wrath,  and  revelation  of  the 
righteous  judgment  of  God.  Were  these  awful  truths  re- 
ceived into  the  bosom  of  serious  consideration,  the  vestibule 
of  the  temple  would,  as  in  primitive  times,  be  crowded  with 
weeping  penitents,  and  the  altar  encompassed  with  contrite 
adorci's. 

Second. — The  mass  of  nominal  believers  take  no  thought 
respecting  the  end  of  their  being,  and  the  true  felicity  of 
their  nature.  They  may  speculate  handsomely  upon  the 
subject,  perhaps,  but  in  this  case  they  treat  it  rather  as  an 
exercise  of  ingenuity,  than  as  an  inquiry  fundamentally 
connected  with  their  salvation.  The  business  of  glorifying 
their  Creator  and  Redeemer  is  not  in  their  contemplations. 

•  Psalm,  V.  4.  5.  f  ^^^^-  »'»•  8-  9. 


135 

Their  happiness  is  not  found  in  the  joys  of  tlie  Divine  Prfis-* 
ence,  because  they  will  not  sutfer  their  thoughts  to  run  in 
such  a  channel,  or  to  rest  on  such  an  object.  They  seem 
to  be  industrious  in  forgetting  that  in  their  formation  God  had 
designs  more  exalted  than  in  giving  a  temporary  being  to 
the  beasts  that  perish;  that  the  supcriour  faculty  of  intelli- 
gence with  which  he  has  endued  them,  indicates  a  superiour 
destination,  and  should  coiiduct  to  superiour  pursuits  and 
attainments;  and  that  the  interests  of  the  soul  require  to  be 
consulted  in  preference  to  the  demands  of  the  flesh,  and  of 
the  sensual  appetites  and  passions.  They  push  from  them 
the  reflection,  as  often  as  it  intrudes,  that,  in  the  nature  of 
things,  the  chief  good  of  a  humaji  being  can  no  where  be 
found  but  in  the  bosom  of  his  Eternal  Parent:  that  to  fear 
God,  is  the  beginning  of  wisdom,  and  its  final  issue,  to  be 
received  into  his  glorious  and  happy  presence. 

Third. — The  inconsideration  of  most  men  is  but  too  evi- 
dent, if  we  regard  the  inexcusable  ingratitude  manifested  iu 
their  deportment.  Where  is  the  tongue  that  can  count  up 
the  mercies  of  God's  throne?  Where  is  the  power  of  calcu- 
lation that  is  not  left  behind  by  those  compassions  of  liis 
which  fail  not — -which  are  renewed  every  morning  and  re- 
peated every  evening?  Hath  he  not  made  us?  Hath  he  not 
endued  us  with  the  capacity  to  know  him?  Hath  he  not 
opened  his  hand  liberally  and  supplied  our  fast  recurring- 
wants?  Hath  not  his  kind  providence  prevented  our 
wishes?  Hath  he  not  healed  our  diseases,  and  preserved  us 
alive  amidst  countless  invisible  deaths  and  dangers?  Hath 
he  not  borne  with  our  provocations — our  treasons — our  in- 
fidelities— our  stiff*-necked,  rebellious,  and  ungodly  mur- 
murings?  Hath  he  not  given  us  redemption  by  the  blood  of 
his  Son,  even  the  remission  of  sins?  Is  he  not  now  in  Christ 
reconciling  us  unto  himself,  not  imputing  to  us  our  flagrant 
trespasses?  Does  he  not  bestow  his  holy  spirit  on  all  who 
ask  him?  Does  he  not  seal  to  us  and  to  our  children  the 
grace  of  his  gospel  in  the  laver  of  regeneration?     Docs  he 


136 

not  give  us  line  upon  line  and  precept  upon  precept;  and 
does  he  not  send  to  us  messenger  after  messenger,  rising  up 
early  and  sending  them — and  sending  them  even  at  the 
eleventh  hour — warning  us  to  break  off  our  sins  by  repent- 
ance, and  adjuring  us  to  live,  and  not  die?  0,  my  soul! 
what  wilt  thou — what  canst  thou  render  to  the  Lord  for  all 
his  benefits? 

Great  as  these  benefits  are,  however,  there  are  men  who 
can  forget  them;  there  are  multitudes — yes — multitudes — 
whom  we  cannot  persuade  to  think  upon  them  with  any  de- 
gree of  seriousnes.  If  it  were  not  so,  would  the  sinner  per- 
severe in  iniquity?  If  it  were  not  so,  would  persons  in  co- 
venant with  God  repay  his  goodness  with  ingratitude?  Im- 
possible! Men  sin,  because  they  undervalue  that  goodness 
which  should  lead  them  to  repentance;  and  that  goodness 
they  undervalue,  because  they  will  not  suffer  their  medita- 
tions to  rest  upon  it;  because  they  do  not  consider.  Shame- 
ful inconsideration!  The  most  stupid  of  reasonless  animals 
are  wiser  than  the  professed  children  of  light;  for  thus  saith 
God,  of  old;  and  in  every  age  the  complaint  is  justifiable — 
*<I  have  nourished  and  brought  up  children,  and  they  have 
rebelled  against  me.  The  ox  knoweth  his  owner,  and  the 
ass  his  master's  crib;  but  Israel  doth  not  know — my  people 
doth  not  consider." 

Fourth.— The  indevout  and  impenitent  do  not  reflect  upon 
the  nature  and  inestimable  value  of  the  Christian  salvation. 
With  eminent  truth  may  it  be  said  of  them,  that  "this  so 
great  salvation,  they  neglect."  Little  do  they  tliink  on  that 
tremendous  wrath  which  awaits  tl  e  unrepenting  children  of 
disobedience,  and  from  which  this  salvation  shields  the  re- 
turning sinner!  Little  do  they  tliink  what  an  awful  fate  it 
is,  to  fall  into  the  hands  of  the  living  God — to  die  in  sin — 
to  come  forth  out  of  an  unblest  grave,  and  go  away  into  ev- 
erlasting punishment!  And  not  much  more  do  they  think 
of  those  eternal  abodes  of  sinless  virtue,  of  cloudless  enjoy- 
ment, and  unsullied  glory,  to  which  the  justiiying,  adopting, 


137 

and  sanctifying  salvation  of  the  gospel  elevates  its  humble 
and  self-denying  followers. 

Neither  do  men  reflect  more  npon  the  nature,  than  upon 
the  worth  of  Christ's  salvation.  They  do  not  reflect  upon 
the  conditions  of  the  covenant  in  which  it  is  contained;  upon 
their  suitableness  to  the  relations  subsisting  between  God 
and  man;  the  uniformity  of  their  application;  and  the  un- 
changeableness  of  their  character.  They  seem  willing  to 
take  for  granted,  without  the  trouble  of  examination,  that 
these  conditions  are  not  the  same  to  all  persons,  and  at  all 
times,  indiscriminately.  Some  inconsiderately  conclude  that 
they  impose  a  yoke  too  grievous  to  be  borne;  and,  trusting 
in  their  vague  apprehensions  of  divine  mercy,  give  them- 
selves no  trouble  about  compliance  with  them.  Others  in- 
considerately conclude  tliat  they  are  accommodated  to  the 
lusts  and  evil-propensions  of  fallen  man,  relieving  him  from 
the  severity  of  God's  law,  and  permitting  him  to  live  at  his 
ease;  and  imagine  that  outward  profession  affords  evidence 
sufficiently  credible  of  their  compliance  with  them.  Neither 
of  these  two  descriptions  of  people  will  consider — neither  of 
them  can  be  brought  to  reflect  that  he  mistakes  the  condi- 
tions of  the  covenant — that  evangelical  repentance  implies 
reformation  from  dead  works — reformation  unto  life — a 
hearty  detestation  and  relinquishing  of  sin — a  sincere  love 
and  pursuit  of  holiness — that  evangelical  faitii  is  invariably 
a  faith  that  works  by  love — a  faitli  that  purifies  the  heart — 
and  is  victorious  over  a  tempting  world.  How  many  mis- 
conceptions respecting  the  nature  of  the  covenant  of  grace, 
and  its  mild,  but  equitable  and  holy  conditions,  are  assigna- 
ble to  inconsideration? 

Fifth. — Too  many  there  are,  it  should  seem,  who  pass 
through  life  without  bestowing  a  serious  thought  on  the  man- 
ner in  which  they  conduct  themselves,  or  the  result  to  which 
their  actions  and  conversation  tend.  It  troubles  tlicm  to  an- 
ticipate consequences.  They  dread  the  pain  of  retrospec- 
tion. "Every  one  that  doetk  evil,"  said  our  Lord  on  a 
S 


138 

certain  occasion,  "liatetli  the  light,  neither  cometh  to  the 
light,  lest  his  deeds  should  he  reproved."*  To  business  and 
to  pleasure  he  resorts  that  he  may  avoid  self-accusation. 
Amidst  the  din  and  bustle  of  tiie  world,  conscience  is  not 
heard.  From  its  facinating  dissipations,  sober  thought  re- 
tires. The  hojicst  and  faithful  trial  of  self  at  the  bar  of  en- 
lightened reason,  the  persons  to  whom  I  have  reference, 
dare  not  abide.  It  would  lead  to  a  condemnation  which 
would  be  painful;  in  as  much  as  it  would  demand  the  im- 
mediate amendment  of  their  ways  and  their  doings;  the  im- 
mediate dereliction  of  cherished  iniquities;  tlie  immediate 
divorce  of  the  heart  from  its  idols — of  the  senses  from  their 
dear  but  destructive  lusts. 

Sixth. — The  precarious  tenure  by  which  sinners  hold 
their  present  existence,  is  not  weighed  by  them  in  the  bal- 
ance of  just  and  sober  reflection.  They  live  as  if  death  were 
a  chimera;  as  if  this  were  their  home;  as  if  their  foundation 
were  deeply,  strongly,  and  immovably  laid  in  a  continuing 
city,  walled  with  everlasting  adamant.  They  go  forth  in 
the  morning  to  their  labours,  or  their  wonted  chase  of  en- 
joyment. Funeral  after  funeral  passes  before  their  eyes. 
At  every  turn,  badges  of  mourning  remind  them  that  a  spirit 
has  gone  to  its  dreadful  account.  But  how  rarely  does  the 
thought  occur,  even  for  a  moment,  «<this  day  may  be  mij 
last:  this  very  night,  perhaps,  mtj  soul  may  be  required  of 
me."  0,  how  do  men  presume  upon  a  iiulse  that  beats  this 
moment,  and  may  beat  no  more!  They  icnow  not  how  soon 
their  last  breath  may  go  out,  the  last  glimmer  of  the  lamp 
of  life  sink  into  darkness;  they  are  in  total  ignorance  of 
this,  and  tliey  will  not  consider!  They  sing  and  dance,  and 
carouse  and  revel,  on  the  edge  of  damnation.  Deluded 
men!  Think  not,  if  indeed  you  wdll  be  at  the  pains  to  be- 
stow a  thought  even  /lere,  think  not  that  you  can  avert  or 
delay  the  visitation  of  death,  by  expelling  the  contemplation 
of  liis  spectral  horrours  from  your  minds.  Remember  that 
your  times  are  not  in  your  own  hands.     "With  God  the 

John,  iii.  20. 


139 

Lord  are  the  issues  of  death."  "He  bringeth  down  to  the 
grave,  and  bringeth  up."  You  know  not  what  the  revolu- 
tion of  one  hour  may  produce:  and  if  you  were  wise,  if  you 
would  consider  your  latter  end,  you  would  live  as  though 
every  revolving  hour  were  to  be  your  last. 

Seveivth,  and  last. — The  greater  part  of  the  Cliris- 
tian  world  will  not  allow  themselves  to  look  with  steady  re- 
gard upon  those  eternal  things  which  are  invisible  to  the  bodi- 
ly eye.  In  their  estimation,  an  air  of  uncertainty  envelops 
the  other  world.  But  were  they  to  consider  matters  as  they 
ought,  this  uncertainty  would  afford  them  no  solid  plea  for 
continuing  in  sin.  On  their  admission,  there  may  be  a  state 
of  final  recompenses.  Would  it  not,  then,  he  prudent  to  pre- 
pare themselves  for  it?  And  should  we  grant  that  they  will 
experience  no  return  of  benefit  and  advantage  hereafter,  are 
not  wisdom's  ways  thick  strewn  with  pleasures,  which,  even 
in  the  present  life,  compensate  the  renunciation  of  vicious 
indulgences?  But,  thanks  be  to  God,  even  the  Father  of 
our  Lord  and  Saviour  Jesus  Christ,  on  this  subject  there  is 
110  uncertainty.  Revelation  divests  it  of  every  doubt.  The 
Divine  Existence  is  not  now  more  evident,  than  the  everlast- 
ing existence  decreed  for  man.  "Life  and  immortality  are 
brought  to  light  by  the  gospel  of  him  who  hath  abolished 
death,"*  and  broken  the  prison  bars  of  the  grave.  *-A  res- 
urrection both  of  the  just  and  the  unjust"  is  announced^ 
and  at  the  trumpet  of  the  Archangel,  the  magnificent  event 
shall  be  accomplished.  <'But  who  considers,  as  he  ought, 
this  subject,  at  once  so  awful  and  so  delightful?  Who  carries 
his  devout  meditations  within  the  veil  that  overhangs  the  in- 
visible world?  Who  revolves  in  his  mind  the  irreversible  re- 
compenses of  eternity?  Who  ascends  on  the  wings  of  a  con- 
templative faith  to  the  abodes  of  the  just  made  perfect,  or 
looks  down  with  pious  dread  upon  the  habitations  of  des- 
pair? Who  weighs  in  the  balance  things  future  against 
things  present— things  invisible  against  things  which  are 

*  2.  Tim.  i.  10. 


140 

seen— things  eternal  against  things  temporal.'"  0,  thou 
spirit  of  inconsideration!  what  ruin  dost  thou  not  carry 
through  God's  moral  creation?  What  sin  is  it  that  thou  dost 
not  engender?  What  misery  is  it  that  thou  dost  not  inflict? 
"What  thanks  are  not  due  to  thee  from  the  power  of  dark- 
ness, for  the  souls  which  thou  has  bound  in  his  chains? 

Thus,  I  have  made  it  ajjpear  that  inconsideration,  in  a  ve- 
ry conspicuous  degree,  and  to  a  very  deplorable  extent,  is 
chargeable  upon  those  who,  while  they  are,  outwardly,  pro- 
fessors of  Christ's  discipline,  in  works  deny  him. 

If  there  be  such  in  my  audience,  I  must  be  permitted  to  en- 
treat them  to  abjure  this  most  pernicious  principle  of  incon- 
sideration. In  vain  has  God  given  you  reason,  if  you  will 
not  use  it.  In  vain  has  he  recorded  his  will  on  the  page  of 
inspiration,  if  you  will  not  study  it.  In  vain  does  he  ad- 
dress you  in  the  words  of  our  Saviour  Jesus  Christ,  and  of 
the  Holy  Ghost,  if  you  will  not  lend  a  patient  and  attentive 
hearing.  Let  me  counsel  you  to  seek  after  God,  and  to 
keep  him  continually  in  your  thoughts.  Consult  the  end 
of  your  being,  and  the  true  felicity  of  your  nature.  Weigh 
well  your  great  and  manifold  obligations  to  Heaven.  Re- 
flect much  on  the  nature  and  inestimable  value  of  the  Chris- 
tian salvation.  Think  seriously  on  your  general  course  of 
conduct,  and  the  result  to  which  your  actions  and  conversa- 
tion tend.  Bear  constantly  in  mind  the  precariousness  of 
the  tenure  by  which  you  hold  your  present  existence.  "Look 
not  at  the  things  which  are  seen,  but  at  the  things  which 
are  not  seen:  for  the  things  which  are  seen,  are  temporal; 
but  the  things  which  are  not  seen,  are  eternal."  Regard 
not  the  present  state  as  your  final  destination.  Have  res- 
pect unto  the  recompense  of  reward.  Meditate  much  upon 
the  ultimate  issues  of  things — of  death — ^judgment— Heaven 
—hell — eternity.  And  pray  to  God  that  he  would  be  plea- 
sed so  to  teach  you  to  number  the  days  of  the  years  of  your 
pilgrimage,  that  you  may  apply  your  hearts  to  the  wisdom 
of  the  just. — AmeNo 


©laiBsa®:^  saaac 


ON  INCONSIDERATION. 

.IS  CHARGEABLE  AGAmsT  THE  MERELY  JVOMLXAL 
CHRISTIAJ^. 


ISAIAH,  i.  3. 

i'My  people  doth  not  consider. 


I  HAVE  already  animadverted  at  some  length  on  tlie  fault  of 
inconsideration,  as  chargeable  upon  two  descriptions  of 
characters  in  the  visible  church;  the  true  believer,  and  the 
baptized  sinner;  the  man  of  real  goodness,  and  the  mere 
nominalist.  Deeming  it  advisable  to  pursue  the  subject  far- 
ther, as  it  respects  persons  of  the  latter  class,  my  present 
design  is  to  represent  to  such,  with  all  plainness  and  sincer- 
ity, the  pernicious  tendency,  and,  in  very  many  cases,  the 
fatal  effects,  of  inconsLderation.  And  may  the  Holy  Ghost 
open  their  eyes  and  incline  their  hearts  to  attend  to  the 
things  which  belong  to  their  peace,  before  they  be  eternally 
hidden  from  them! — Amen. 

Inconsideration,  then,  let  it  be  remarked,  keeps  men  in 
ignorance  on  the  only  points  which  are  of  essential  impor- 
tance to  them.  It  deadens  their  moral  sensibilities.  It 
renders  them  criminally  and  dangerously  indifferent  to  the 
great  salvation  of  the  gospel.  It  reduces  and  detains  them 
under  bondage  to  corrupt  affections.  It  contributes  more 
than  any  other  thing,  perhaps,  to  the  victories  of  temptation. 
It  betrays  them  into  refuges  of  lies,  and  encourages  them 
to  build  their  confidence  on  the  most  deceptive  foundations. 

FjEST.-^Inconsideration  keeps  men  in  ignorance  on  the 


143 

only  points  which  are  of  essential  importance  to  them;  points 
inseparably  connected  with  their  real  felicity,  both  in  this 
life,  and  in  the  life  of  the  world  to  come.  To  persons  who 
will  not  permit  themselves  to  think— to  reflect — to  be  seri- 
ous— reason  ceases  to  be  a  light — the  Bible  becomes  a  dead 
letter — and  the  occurrences  of  providence,  so  many  fortui- 
tous accidents,  without  guidance,  and  without  design.  It  is 
only  he  who  is  in  tlie  habit  of  communing  with  his  own  heart, 
and  whose  spirit  makcth  diligent  search,  that  can  become  a 
proficient  in  the  science  of  religious  truth  and  duty.  Wliat 
can  he  know  of  the  divine  Being,  or  his  works  and  ways, 
Mvho  never  turns  his  contemplations  upon  these  noblest  of 
objects?  What  can  she  know  of  herself,  who  is  always 
abroad  in  quest  of  what  may  not  immediately  concern  her, 
and  seldom,  or  never,  at  home,  exploring  her  own  heart, 
and  meditating  on  the  end  and  aim  of  her  existence?  Now, 
if  acquaintance  with  these  interesting  subjects  be  desirable, 
liow  much  is  that  inconsideration  to  be  reprobated  which  de- 
tains us  from  it? 

Second. — This  same  fault  deadens  the  moral  sensibili- 
ties of  men.  If  the  opinion  be  well  founded,  that  before  a 
bad  man  can  be  converted,  or  turned  to  that  which  is  right, 
he  must  be  convinced  that  he  is  a  bad  man,  and  that  his  prin- 
ciples and  deportment  are  wrong;  it  is  equally  certain  that 
before  he  can  be  convinced,  he  must  be  brought  to  reflection. 
How  can  we  reach  the  conscience  wrapped  up  in  the  securi- 
ty of  indifference;  or  diverted  from  our  appeal  by  the  seduc- 
tions of  unreflecting  levity?  Unless  we  can  prevail  upon 
the  sinner  to  make  a  solemn  pause,  and  deliberately  to  in- 
quire what  that  thing  is  which  we  call  sin,  and  which  we 
affirm  to  be  exceedingly  sinful,  and  in  the  divine  view  abom- 
inable and  detestable;  unless  we  can  prevail  upon  him  im- 
partially to  scrutinize  his  own  actions;  unless  we  can  pre- 
vail upon  him  to  open  his  eyes  and  fix  his  thoughts  on  the 
perilous  issues  of  unrepented  vice;  vain  is  the  hope  that  wc 
may  bring  him  into  the  fold  of  salvation,  or  reclaim  him 
from   sinful  habits.     He  will  be  unconscious  of  alleged 


143 

i^uilt.  He  will  be  insensible  to  threatened  misery.  The 
longer  he  indulges  himself  in  this  absence  of  serious  thought, 
the  more  difficult  it  will  become  to  work  upon  his  appre- 
hensions. The  susceptibility,  of  which,  at  first,  the  o]>era- 
tions  were  hut  dormant,  will  at  length  be  extinct;  and  what 
began  in  lethargy,  will  end  in  death. 

Third. — Inconsideration  renders  men  criminally  and  dan- 
gerously indifferent  to   the  great  salvation  of  the  gospel. 
Not  reflecting  that  God  is  angry  with  the  wicked  every  day, 
it  is  not  to  be  expected  that  they  will  seek  to  be  reconciled 
to  him.     Not  aware  that  without  shedding  of  blood,  there  is 
no  remission  of  sin,  it  is  not  to  be  imagined  that  they  will 
avail  themselves  of  the  blood  of  sprinkling,  dropping  from 
the  wounds  of  that  Lamb  of  God  who  only  taketh  away  the 
sin  of  the  world.     Unimpressed  with  the  conviction  tlnit 
they  come  from  a  degenerate  stock,  that  they  have  lost  the 
moral  image  of  their  Maker,  and  that  of  themselves  they 
are  incompetent  for  any  thing  of  value  in  tiie  sight  of  spot- 
less excellence;  it  would  be  no  better  than  absurdity  to  sup- 
pose that  they  will  discern  tlie  necessity  of  divine  succours, 
or  feel  an  impulse  to  pray  for  the  influences  of  God's  reno- 
vating and  quickening  spirit.     "They  that  are  whole,  need 
not  a  physician,"  said  the  Master,  "but  they  that  are  sick."* 
And  surely  we  may  add,  that  neither  will  these  apply  to  the 
physician,  unless  they  believe  themselves  to  be  sick,  and  iu 
need  of  his  services.     It  is  true,  we  readily  admit,  in  a  cer- 
tain sense,  that  every  man  who  wears  the  Christian  name 
pays  respect  to  the  Christian   salvation.     Amongst  all  the 
sinners  with  which  Zion  abounds,  there  is  not  an  iilvidual 
who  does  not  hope  for  happiness,  and  who  does  not  profess 
to  hope  for  it,  through  the  name  of  Christ.     But  what  we 
have  to  deplore  is,  that  from  this  unfortunate  temper  of  in- 
consideration, the  hope  is  too  often  such  an  one  as  must 
eventuate  in  shame:  a  groundless,  treacherous,  and  des- 
tructive hope. 

♦Matth.ix.  12. 


144 

J'oTJRTH. — Inconsideration  reduces  and  detains  men  un-- 
der  bondage  to  corrupt  affections.  A  little  sobriety  of 
tliought,  one  should  imagine,  is  all  tliat  is  wanted  to  de- 
monstrate to  the  sinner  that  every  lust  is  a  tyrant,  and  eve- 
ry vicious  habit  slavery  of  the  vilest  and  most  ignoble  spe- 
cies. Men  may  glory  in  rejecting  what  they  are  pleased 
to  call  the  fetters  of  superstition;  they  may  revolt  against 
the  salutary  restraints  of  wisdom  and  religion,  as  against  a 
yoke  too  grievous  to  be  borne.  But  while  they  call  them- 
selves free,  and  promise  freedom  to  all  who  will  adhere 
to  them,  they  are,  in  truth,  the  bond  slaves  of  corruption, 
the  veriest  drudges  in  the  service  of  Satan.  Tlieir  boasted 
liberty  is  much  like  that  political  licentiousness  which  has 
never  yet  failed  to  settle  down  into  despotism.  Happy  they 
whom  the  Son  of  God  shall  enfranchise!  Happy  they  who 
submit  to  the  influences  of  true  religion! — For  where  the 
spirit  of  the  Lord  is,  there,  and  there  only,  is  liberty.  But 
who  are  they?  Shew  me  the  persons  thus  made  free,  and 
thus  voluntarily  submitting  to  the  wholesome  government  of 
divine  grace.  Shew  me  these,  and  I  will  shew  you  in  them 
men  who  have  accustomed  themselves  to  think  witli  serious- 
ness and  sobriety;  women  who  have  brought  themselves  to 
believe  that  they  were  placed  in  this  world,  and  made  to  oc- 
cupy the  stations  of  daughters,  wives,  and  mothers,  for  some 
better  purpose  than  to  dress,  to  dance,  to  sing,  to  visit,  and 
be  admired.  It  is  not  to  be  expected  that  persons  blind  to 
their  real  situation;  persons  too  thoughtless  and  careless  to 
be  convinced  that  they  are  enthralled  by  sinful  principles 
and  affections  which  say  to  them,  come,  and  straightway 
they  come;  which  say  to  them,  go,  and  with  a  promptitude  of 
obedience,  equally  despicable,  they  go;  it  is  not  to  be  ex- 
pected that  these  unthinking  persons  will  arise  from  their 
degraded  posture,  and  assert  the  holy  liberty  of  redeemed 
Christians;  of  enlightened  believers;  or  of  understanding 
men. 

Fifth. — Inconsideration  contributes  more,  perhaps,  than 


145 

any  other  thing  to  the  victories  of  temptation.  Temptation 
is  indebted  to  this  cause  for  by  far  the  larsjest  pr«>poition  of 
its  powerj  and  generally  retires  from  a  conflict  with  the 
man  of  thought  and  reflection.  But  inasmuch  as  human 
nature  is  encompassed  with  infirmities;  inasmuch  as  tlie 
things  of  the  present  life  assume  a  diversity  of  forms,  each 
captivating  to  the  senses,  tbe  appetites,  and  the  passions; 
and  inasmuch  as  our  nature  has  to  struggle,  not  only  against 
flesh  and  blood,  but  against  spiritual  vi^ickednesses  in  high 
places;  against  the  rulers  of  the  darkness  of  this  world; 
against  our  original  enemy,  who  is  still  intent  upon  our  des- 
truction; how  can  they  be  safe  who  will  not  permit  them- 
selves to  reflect  upon  their  dangers?  How  can  they  escape 
present  infelicities  and  future  perdition  who  leave  the  passes 
to  their  hearts  unguarded  by  serious  consideration?  Per- 
sons who  cannot  be  brought  to  weigh  in  the  balance  of  a  so- 
ber spirit  the  limited  extent  of  this  world's  possessions, 
splendours,  and  enjoyments,  against  the  large  ca]>acitips  of 
their  minds;  the  insignificance  of  things  temporal  against 
the  dignity  of  their  high  calling  in  Christ  Jesus;  and  the 
mutable  and  fleeting  character  of  the  utmost  good  that  can 
now  be  attained,  against  the  eternal  duration  of  that  state 
to  which  their  faith  and  hope  should  be  directed;  have  no 
shield  to  protect  them  in  the  day  of  trial;  no  armour  which 
can  withstand  the  shock  of  the  meanest  of  their  spiritual 
foes. 

Sixth. — Inconsideration  betrays  men  into  refuges  of 
lies,  and  encourages  them  to  build  their  confidence  on  the 
most  deceptive  foundations.  Hence  it  is  that  we  so  often 
find  sinners  reposing  themselves,  amidst  the  uninterrupted 
pursuits  of  iniquity  and  profligacy,  upon  the  infinitude  of 
the  divine  mercy.  They  do  not  allow  themselves  to  remem- 
ber the  multitude  of  comminations  published  on  the  part  of 
God  against  the  impenitent  workers  of  iniquity.  They 
have  no  memory  for  those  terrors  of  the  Lord,  which  are 
set  in  array  against  the  obstinate  sinner  by  the  volume  of 
T 


146 

inspiration.  They  will  not  reflect  that  ue  who  has  denom- 
inated himself  the  Lord  God,  merciful  and  gracious,  long- 
suifering,  slow  to  anger,  abundant  in  goodness,  keeping 
mercy  for  thousands,  forgiving  iniquity,  transgression  and 
sin,  has  in  the  same  breath,  declared  that  he  will  by  no 
means  clear  the  guilty.  Neither  will  they  reflect  upon  the 
legitimate  character  of  this  attribute  of  God.  Tliey  will  not 
take  the  time  or  the  trouble  to  discriminate  between  the 
blind  impulse  of  natural  feelings  amongst  susceptible  men, 
and  that  compassion,  which  being  in  indissoluble  union  with 
wisdom  and  righteousness,  is  worthy  of  the  Supreme  Ruler 
of  the  universe.  For  what  justice  would  there  be  to  up- 
right beings;  what  encouragement  to  virtue,  if  the  wicked 
were  permitted  to  add  sin  to  sin — outrage  to  outrage — in- 
gratitude to  disobedience — obduracy  and  impenitency  to 
ingratitude — and  all  this  in  peace  and  safety?  But,  in  this 
way,  the  inconsiderate  never  reason.  On  these  things  they 
never  think.  And  in  this  respect,  it  may  well  be  said  of 
them,  that  they  trust  in  a  lying  vanity. 

Hence,  also,  it  is  not  uncommon  to  find  persons  leaning 
with  full,  but  mistaken  reliance,  on  the  great  atonement  of 
the  gospel.  They  have  been  introduced  into  the  church  by 
baptism.  They  have  been  educated  in  the  Christian  faith. 
They  have  never  renounced  their  creed,  and  feel  no  dispo- 
sition to  renounce  it;  and  are  they  not  told  that  whoever  be- 
lieveth  on  the  Son  of  God  shall  not  perish,  but  have  ever- 
lasting life?  Would  they  but  read  and  reflect,  surely  they 
would  learn  that  there  is  such  a  thing  as  a  creed  of  no  sig- 
nificance as  to  our  acceptance  in  the  sight  of  Heaven;  they 
would  learn  that  there  may  be  a  dead  faith;  a  faith  consis- 
tent with  the  loss  of  the  soul;  a  faith  no  better  than  that  be- 
lief which  makes  the  devils  tremble.  Would  they  but  read 
and  reflect,  they  would  be  convinced  that  for  this  purpose 
was  the  Son  of  God  manifested,  that  he  might  destroy  the 
works  of  the  devil;  that  he  cannot  be  in  any  sense  the  min- 
ister of  sin;  that  he  was  appointed  to  save  his  people  from 


147 

their  sinsj  and  that  no  man  who  remains  in  his  sins  can  of 
right  encourage  himself  in  the  hope  that  Christ's  redemption 
has  had  its  full  and  proper  effect  upon  him.  Would  they 
but  read  and  reflect,  they  would  be  satisfied  that  if  it  is  writ- 
ten, "there  is  now  no  condemnation  to  those  who  are  in 
Christ  Jesus,"  it  is  thus  written  on  the  express  supposition 
that  "they  walk  not  after  the  flesh,  but  after  the  spirit." 

Again — from  this  same  unreflecting  temper  it  is  that  men 
are  so  prone  to  procrastinate  in  spiritual  matters;  and  to 
depend  upon  the  anticipated  reformation  of  some  future  and 
more  auspicious  day.  It  is  impossible  to  conceive  of  any  tiling 
more  uncertain  than  tiie  life  of  man,  as  it  respects  his  own 
knowledge  of  its  duration,  and  his  own  power  over  it.  Not- 
withstanding which,  so  little  do  most  men  concern  them- 
selves to  deliberate  on  their  course  of  conduct  with  refer- 
ence to  this  particular,  that,  were  we  to  judge  from  ajipear- 
ances,  they  count  with  all  the  fullness  of  assurance  upon 
length  of  days,  vigour  of  faculties,  and  stability  and  con- 
stancy of  resolutions.  Not  only  do  they  overlook  the  un- 
certainty of  life;  but  they  forget  that  habit  is  a  second  na- 
ture; that  sin,  like  its  opposite,  holiness,  is  in  its  nature 
progressive;  that  it  acquires  vigour  from  indulgence;  that 
to  renounce  it  becomes  a  task  every  hour  more  difl5cult;  and 
that  there  is  but  too  much  reason  to  fear  lest  the  difliculties 
which  are  in  present  operation  against  the  work  of  repent- 
ance, may  continue  to  operate;  and  that  they  will,  most 
probably,  grow  into  more  formidable  dimensions,  and  forti- 
fy themselves  by  auxiliary  obstacles  until  oppositions  shall 
at  length  become  morally  insuperable.  What  thinking  man 
will  neglect  a  comparative  certainty  for  a  real  uncertainty? 
But  this  does  the  man  of  inconsideration.  What  thinking 
man  will  defer  his  most  important  concerns  when  he  has  it 
in  his  power  to  attend  to  them?  But  this  does  the  man  of 
inconsideration.  What  thinking  man  will  retire  from  col- 
lision with  minor  inconveniencies,  and  delay  the  encounter, 
until  from  age  they  become  more  seriously  formidable?   But 


148 

this  does  the  man  of  inconsideration.  What  thinkings  man 
neglects  tlie  opportunity  that  serves  for  makin.a:  his  calling 
and  election  sure,  and  establishing  his  hopes  upon  the  rock 
of  everlasting  ages?  But  this  does  tiie  man  of  inconsidera- 
tion. What  thinking  man  defies  the  King  of  Terrors^ 
makes  a  covenant  with  his  eyes  that  they  shall  not  look  up- 
on the  yawning  grave;  presumes  on  long  life  and  vigorous 
healtli;  builds  on  to-morrow's  resolutions,  and  trusts  in 
next  year's  repentance?  Bat  this,  all  this,  the  man  of  in- 
consideration does,  or  seems  to  do.  And  were  we  even  to 
admit  that  the  accumulated  transgressions  of  a  long  life  may 
be  followed  hy  bitter  regrets  and  poignant  anguish  in  the 
hour  of  death;  what  thinking  man  will  stake  his  eternal  re- 
pose upon  the  sufficiency  of  a  death-bed  repentance — a  point 
ill  almost  every  case,  problematical?  But  this,  it  is  to  be 
feared,  the  man  of  inconsideration  is  too  prone  to  do. 

Thus,  I  have,  as  was  proposed,  endeavoured  to  represent 
with  plainness  and  sincerity,  the  pernicious  tendency,  and, 
in  very  many  cases,  the  fatal  effects,  of  inconsideration, 

I  cannot  relinquish  the  subject  without  exhorting  you  to 
guard  against  a  fault  so  formidably  inimical  to  your  best 
and  highest  interests.  You  have  sometimes  heard  of  fun- 
damental errors  and  damnable  heresies  in  doctrine.  How 
much  soever  these  are  to  be  deprecated,  they  are  not  more 
pernicious,  I  am  well  persuaded,  than  the  error  of  having 
no  doctrine — the  heresy  of  having  no  thought.  Inconsider- 
ation is  the  root  of  all  errors.  Nor  does  any  thing  tend 
with  a  more  efficacious  and  rapid  momentum  to  the  ever- 
lasting ruin  of  the  soul,  than  inconsideration. 

The  capacity  to  tliink — to  reflect — to  compare — ^to  con- 
trast— to  infer — to  weigh  and  ponder  things,  is  that  which, 
of  all  peculiarities,  most  eminently  distinguishes  you  from 
the  brute  tribes,  and  most  nearly  allies  you  to  angelick  na- 
tures. Why,  then,  should  you  neglect  your  privileges? 
Why  undervalue  your  prerogative?  Why  betray  the  essen- 
tial dignity  of  your  rank  in  the  scale  of  being?     Why  sink, 


149 

aelf-degraded,  into  the  level  of  baser  natures?  Made,  in 
tills  respect,  but  a  littJe  lower  than  the  angels;  made  lords 
over  this  inferiour  creation;  let  not  the  order  of  things  be 
so  far  inverted  that  your  subjects  may  ascend  to  an  unnat- 
ural equality  with  those  appointed  to  govern  them. 

Men  are  seldom  indisposed  to  consideration  on  the  pur- 
suits and  business  of  the  present  life.  You  can  bring  all  the 
powers  of  your  minds,  however  enlarged  these  may  be,  to 
bear  upon  a  point  of  great  temporal  concernment.  You  do 
not  require  much  intreaty  to  induce  you  to  deliberate  ma- 
turely in  matters  of  worldly  prudence.  However  you  may 
mistake  in  your  reasonings  here;  however  you  may  reason 
yourselves  into  unjustifiable  views  of  the  importance  of  fa- 
vourite objects  of  pursuit;  you  still  reason.  Whence  is  it 
in  the  name  of  all  that  is  valuable,  whence  is  it  that  a  con- 
duct which  you  deem  provident  and  wise  as  it  respects  things 
temporal,  is  abandoned  by  you  when  things  eternal  are  at 
stake?  It  is  true,  things  temporal  are  visible,  tangible,  au- 
dible; things  eternal  are  not.  But  is  this  sufficient  to  au- 
thorize such  fluctuation  and  diversity  in  the  behaviour  of  a 
rational  nature?  Take  less  thought  hence  forward,  what  ye 
shall  eat,  and  what  ye  shall  drink,  and  wherewithal  ye  shall 
be  clothed;  and  provide  with  more  diligent  and  anxious 
study  things  that  may  be  found  unto  praise,  and  honour  and 
glory  at  the  coming  of  the  great  God,  and  our  Saviour,  Je- 
sus Christ. 

Put  forth  the  exertions  of  an  honest  and  resolute  mind, 
and  doubt  not  of  the  propitious  co-operation  of  the  spirit  of 
God.  He  is  never  wanting  to  those  who  are  not  wanting 
to  themselves. 

If  you  make  vigorous  efforts  to  fix  your  attention  on  the 
realities  of  religion  and  the  eternal  world,  he  will  crown 
these  efforts  with  success.  If  you  consider  what  he  says  in 
his  word  and  providences,  he  will  give  you  understanding 
in  all  necessary  things,  and  lead  and  guide  you  into  all  ne- 
cessary truth.    Pray  fervently  and  importunately  for  iliu- 


150 

minating,  animating,  and  confirming  gracej  and  it  shall  as- 
suiedly  be  communicated  for  your  furtherance  and  aid  in 
the  spiritual  life.  What  great  works  may  not  he  do,  who 
has  omnipotence  working  in  him  both  to  will  and  to  do? 

Although  the  difficulties  attendant  m  the  first  instance  up- 
on the  duty  which  I  am  enforcing,  may  present  it  in  a  repul- 
sive attitude,  yet  this  will  not  long  continue.  As  you  proceed 
in  it,  it  will  acquire  facility.  It  will  assume  a  more  win- 
ning form.  New  habits  will  beget  new  tastes;  and  perse- 
verance in  sober  reflection  give  you  at  length  a  disrelish  for 
inconsiderate  levity. 

If  you  will  suffer  yourselves  to  be  prevailed  on  to  think 
upon  your  ways,  then,  and  not  before,  will  you  be  brought 
to  turn  your  feet  into  the  happy  paths  of  God's  command- 
ments: then,  and  not  before,  will  you  exhibit  to  Christ  and 
his  church  that  reformation  which  is  unto  life,  and  which 
shall  never  be  repented  of:  then,  and  not  before,  will  the 
spell  in  which  corruption  has  bound  you,  be  broken,  and 
your  eyes  will  be  opened  to  behold  your  chains,  and  your 
deliverer;  your  guilt,  and  your  propitiation;  your  misery, 
and  your  advocate;  your  danger,  and  your  shield;  your  ig- 
norance, and  your  teacher;  your  helplessness,  and  your  sup- 
porter; your  indigence,  and  your  portion;  your  depend- 
ance,  and  your  God, 

And  above  all  things,  I  beseech  you  to  remember  that  the 
duty  which  I  am  requiring  at  your  hands,  lies  deep  at  the 
foundation  of  whatever  hope  the  Bible  permits  you  to  en- 
tertain. As  religious  belief  and  religious  practice  are  the 
most  serious  of  all  serious  things,  so  it  is  expected  of  you  on 
the  part  of  Almighty  God  that  you  think  upon  them  with  all 
imaginable  seriousness.  Do  not  allow  yourselves  to  imagine, 
for  one  moment,  that  Heaven  is  to  be  gained  by  the  careless 
and  the  inconsiderate.  No:  they  that  forget  God  shall  sure- 
ly be  turned  into  hell.  Those  hopeless  regions,  where  the 
impenitent  suffer  the  vengeance  of  eternal  fire,  could  disclose 
many  a  sad  tale  of  inconsideratioiif  and  many  an  awful  ca- 
tastrophe of  unthinking  sin. 


151 

There  is  a  path  in  which  the  sober-minded  few  pursue 
their  patient  and  their  thoughtful  journey.  It  leads  to  the 
gates  of  the  new  Jerusalem;  to  the  abodes  of  the  just  made 
perfect;  to  the  everlasting  rest  in  which  the  labours  of  virtue 
are  recompensed;  to  the  immediate  presence  of  Jesus. 
Brethren,  this — this — is  the  way:  walk  ye  in  it. — Amen. 


©IBSKDM  mf^ 


ON  DEVOTION. 

JS  IJVCLUDIJK'G  THE  READI.YG  AJ^TD  HEARING  OF  THE 
WORD  OF  GOD—MEDITATION'— PRAYER— PRAISE— AJVn 
ATTENDANCE    ON  RITUAL   ORDINANCES. 

A  SACRAMENTAL  DISCOURSE. 


PSALM,    IXXIII.    28. 

^It  is  good  for  me  to  draw  near  to  God." 


^'Jt  is  vain  to  serve  God;  and  what  profit  is  it  that  we  have 
kept  his  ordinance,  and  that  we  have  walked  mournfully 
before  the  Lord'of  Hosts?"*  «'What  is  the  Almighty  that 
we  should  serve  him?  and  what  profit  should  we  have  if  we 
pray  unto  him?"f  Such  expressed  or  implied,  is  the  lan- 
guage of  multitudes.  But  it  is,  in  allv^ho  use  it,  the  lan- 
guage of  misconception:  in  some,  of  a  misconception,  crim- 
inal in  a  very  high  degree,  because  with  perfect  ease  vinci- 
ble. No  satisfaction  that  a  j-ational  nature  can  desire, 
is  foreign  to  those  ways  which  are  pleasantness,  to  those 
paths  which  are  peace.  Every  man  who  has  tasted,  has 
found  that  the  Lord  is  gracious.  Every  man  who  has 
made  the  trial,  will  confess  that  God's  commandments  are 
not  grievous,  and  that  in  keeping  them  there  is  great  re- 
ward. Every  man,  tlie  eyes  of  whose  understanding  are 
opened  upon  the  beauties  of  holiness,  will  be  prompt  to  say, 
in  the  words  of  the  holy  Psalmist,  <*lt  is  good  for  me  to  draw 
near  to  God.'* 

•  Mai.  Hi,  U.  fJob,  xxi.  15 

U 


154 

Devotion  is  "profitable  unto  men."  This  in  brief,  is  the 
proposition  embraced  by  the  text. 

Devotion,  with  reference  to  this  proposition,  must  be  view- 
ed comprehensively;  as  including  the  reading  and  hearing  of 
the  word  of  God;  meditation;  prayer;  praise;  and  attend- 
ance on  ritual  ordinances. 

It  is  my  design,  at  present,  to  take  this  view  of  it.  I  hope, 
through  the  divine  favour,  to  recommend  these  particular 
and  highly  important  duties  of  Christian  devotion,  by  illus- 
trating the  benefits  to  be  expected  from  the  serious  perform- 
ance of  them. 

In  thefrst  place. — "It  is  good  for  us  to  draw  near  to 
God,"  in  the  devout  reading  and  hearing  of  his  most  holij 
word.  "The  law  of  the  Lord  is  perfect,  converting  the  soul: 
the  testimony  of  the  Lord  is  sure,  making  wise  the  simple: 
the  statutes  of  the  Lord  are  right,  rejoicing  the  heart:  the 
commandment  of  the  Lord  is  pure,  enlightening  the  eyes: 
the  fear  of  the  Lord  is  clean  enduring  forever:  the  judgments 
of  the  Lord  are  true,  and  rigliteous  altogether.  More  to  be 
desired  arc  they  than  gold;  yea,  than  much  fine  gold: 
sweeter  also  than  honey,  and  the  honey-comb.  Moreover 
by  them  is  thy  servant  warned;  and  in  the  keeping  of  them 
there  is  great  reward."*  "All  scripture,  given  by  inspira- 
tion of  God,  is  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness;  that  the  man  of 
God  may  he  perfect,  thoroughly  furnished  unto  all  good 
works."!  From  this  source  we  may  derive  <*understanding 
in  all  things"  necessary  to  virtue  and  happiness,  to  our 
present  sanctification  and  our  future  glory.  God's  word  is 
the  best  resolver  of  our  doubts  and  scruples.  It  makes  us 
acquainted  with  ourselves.  It  is  a  mirror  presenting  to  us 
in  their  true  appearance  the  thoughts  and  intents  of  our 
hearts.  He  who  reads  his  Bible,  and  with  it  collates  the 
ordinary  operations  of  his  mind,  and  general  tenor  of  his 
conduct,  may,  with  no  small  measure  of  certainty,  decide 

*  Psalm,  xix.  7— 11.  t2.  Tim.  iii.  16.  17. 


155 

upon  liis  own  moral  standing.  He  will  discover  his  peculiar 
weaknesses,  the  points  in  which  he  is  most  exposed  to  vi- 
cious influences  and  suggestions.  He  will  acquire  a  famil- 
iarity with  the  road  delineated  by  the  autlior  and  finisher 
of  his  faith,  which  will  enable  him  to  walk  in  it  with  up- 
rightness, resolution,  steadfastness,  and  zeal. 

I  confidently  appeal  to  the  experience  of  believers  when 
I  assert,  that,  for  the  most  part,  in  no  way  is  that  langour 
of  spirits  which  too  frequently  depresses  and  retards  the  re- 
ligious man,  so  effectually  removed;  in  noway  is  his  soul  so 
speedily  and  happily  invigorated,  as  in  the  diligent  read- 
ing of  the  word  of  God,  and  attending  upon  its  ministra- 
tions. There  is  a  voice  in  the  word  of  God  which  will 
make  itself  be  heard.  There  is  an  agitating  and  vivifying 
power  in  it  which  will  make  itself  be  felt.  You  peruse  a 
passage  of  it,  and  take  fire  at  some  burning  thought.  You 
listen  to  the  faithful  exposition  of  it  in  the  publick  assem- 
blies, and  find  a  living  and  prolifick  principle  transfused  by 
it  into  your  souls. 

With  equal  confidence  I  make  my  appeal  to  the  experi- 
.  ence  of  believers  when  I  assert,  that  no  where  can  the  afflic- 
ted saint  look  for  so  rich  and  sweet  a  consolation  as  in  the 
pages  which  record  the  sure  mercies  of  David.  Hence  the 
author  of  the  CXIX  Psalm;  "Remember  thy  word  unto  thy 
servant,  upon  which  thou  hast  caused  me  to  hope."  "This 
is  my  comfort  in  my  affliction:  for  thy  word  hath  quicken- 
ed me."*  There  is  no  distress  which  may  not  find  here  both 
its  refuge  and  its  balm.  If  worldly  sorrows  prevail;  if  the 
tears  of  nature  fall  upon  the  tomb;  if  deep  call  unto  deep, 
and  wave  chase  wave,  the  glqom  thicken,  and  the  tempest 
lower;  the  Bible  and  the  preacher  tell  you  that  whom  the 
Lord  loveth  he  chasteneth,  and  scourgcth  every  son  whom 
he  receiveth;  that  the  more  you  suffer,  being  righteous,  and 
retaining  your  integrity,  the  nearer  you  approach  in  resem- 
blance to  the  captain  of  salvation,  who  was  made  perfect 

•Psalm,  rxix,  49.  50. 


156 

through  sufferings,*  while  like  him  you  shall  be  clothed  with 
a  recompense  proportioned  to  your  obedience;  in  a  word, 
that  <^your  affliction,"  which,  however  poignant,  is  compa- 
ratively <'light,"  and  however  protracted,  is  relatively  "but 
for  a  moment,  worketh  for  you  a  far  more  exceeding  and 
eternal  weight  of  glory."* 

If  you  labour  under  the  inward  disquietudes  of  a  wounded 
spirit;  if  you  walk  in  darkness,  and  see  no  light;  if  you  la- 
ment that  God  hath  bidden  his  face  from  you;  if  you  tremble 
lest  the  spark  of  holy  fire  be  extinct  in  your  bosoms,  or  lest 
you  have  deceived  yourselves  in  imagining  that  it  was  ever 
lodged  there;  if  you  fear  that  you  are  aliens  from  his  mer- 
cies who  wore  our  nature;  the  Bible  and  the  preacher  tell 
you  to  w  ait  for  a  God  of  providence  in  his  mysterious  ways: 
the  Bible  and  the  preacher  tell  you,  that  though  justice  and 
judgment  be  the  habitation  of  his  throne,  mercy  and  truth 
go  before  his  face;  that  he  is  the  father  of  mercies,  and  the 
God  of  consolation;  that  he  will  not  break  the  bruised  reed 
nor  quench  the  smoking  flax;  that  with  him  there  is  forgive- 
ness, and  with  him  plenteous  redemption:  the  Bible  and  the 
preacher  bid  you,  in  the  language  of  divine  compassion  ad- 
dressed of  old  to  the  weary  and  the  heavy  laden,  "come  unto 
Jesus  and  find  rest:"  they  place  the  cross  before  you,  and 
bid  you  confess,  that  it  is  impossible  God  should  spurn  the 
trembling  penitent — the  broken  spirit — the  contrite  heart — 
for  whom  Christ  died.  0  soothing  voice  of  truth!  0  heal- 
ing balm  of  heavenly  consolation!  0  lively  oracles  of  that 
God  who  is  love!  It  is  good  for  us  to  draw  near  where  your 
blessed  influences  are  like  the  dew  and  the  rain  upon  Is- 
rael! 

In  the  second  place. — *<lt  is  good  for  us  to  draw  near  to 
God,"  in  devout  meditaUon.  I  do  not  mean  that  solemn- 
ity and  fixedness  of  mind  with  which  every  religious  duty 
ought  to  be  performed.  I  mean  that  particular  collection 
and  concentration  of  thought  on  divine  things,  which  exists 

2.  Cor.  iv.  17. 


157 

apart  from  other  duties;  which  is,  itself,  a  spccifick  service, 
ami  direct  act  of  religion. 

That  you  may  form  an  estimate  of  the  benefits  of  medita- 
tion, I  will  select  for  your  consideration  a  few  of  those  par- 
ticulars which  should  form  its  subject  matter.  I  will  pro- 
pose the  chief  end  of  man — the  benevolence  of  the  Deity — 
the  beatitude  of  Heaven. 

1. — "What  is  the  chief  end  of  man?"  This  is  the  intro- 
ductory question  in  the  catechisms  of  our  church;  the  an- 
swer to  which  is  thus  made  by  the  largest  of  these  excellent 
summaries;  "Man's  chief  and  highest  end  is  to  glorify  God, 
and  fully  to  enjoy  him  forever."  Yes,  my  brethren;  such, 
and  no  less  than  this,  is  the  exalted  destiny  of  human  nature. 
Look  around  you:  is  there  that  object  in  all  the  wide  cre- 
ation of  matter  and  of  form  in  which  your  souls  can  rest 
with  a  plenitude  of  satisfaction  undiminished  by  a  farther 
wish?  a  placidity  of  contentment  unruffled  by  a  higher  aspi- 
ration? Look  within  you:  are  there  not  capacities  of  wish- 
ing— of  desiring — of  exjjecting — in  whose  boundless  extent 
all  things  beneath  the  heavens  are  lost?  As  well  might  the 
maniac  think  to  imprison  the  ocean  in  a  cave  dug  by  his 
own  vain  industry,  as  the  immortal  spirit  seek  her  being's 
end  and  aim  in  things  temporal.  God  has  made  all  natures 
for  himself.  "For  of  him,  and  through  him,  and  to  him, 
are  all  things:  to  whom  be  glory  forever."*  All  his  works 
bear  the  print  of  his  perfections.  All  creation  publishes 
his  praise.  But  man^  especially;  man  made  after  his  im- 
age; man  endued  with  understanding  to  know  liim;  with 
affections  to  love  him;  with  capacity  to  imitate,  serve,  and 
enjoy  him;  man  should  "glorify  him,  with  the  body  and 
the  spirit  which  are  his."t  Thus  glorifying  him,  thus  ded- 
icating your  being  to  its  mighty  author,  look  forward 
with  exultation  to  the  completion  of  your  destiny,  to  the 
magnificent  recompense  in  which  the  services  of  a  few  fleet- 
ing years  shall  eventuate.     For  man's  chief  end  is  not  more 

*Rom.  xi.  36.  |  1.  Cor.  vi.  20. 


158 

to  glorify  God,  than  to  enjoy  him  forever;  eternally  to  pos- 
sess tlie  utmost  possible  good,  in  its  uncreated  fountain  and 
original.  "Thou  shalt  guide  me  with  thy  counsel,  and  af- 
terwards receive  me  to  glory.  Whom  have  I  in  Heaven  but 
thee?  and  there  is  none  upon  the  earth  that  I  desire  beside 
thee.  My  flesii  and  my  heart  faileth:  but  God  is  the 
strength  of  my  heart,  and  my  portion  forever."*  How  use- 
ful, then,  the  meditation  that  fixes  in  the  mind  of  man  this 
holy,  this  sublime  truth,  that  lie  is  made  for  God! 

II. — Consider,  as  a  subject  of  meditation,  the  benevo- 
lence of  the  Deity.  In  his  essence,  in  his  character,  and  in 
his  operations,  <«  God  is  love.'*  <«His  mercy  endures  forever," 
But  what  is  this  quality  in  God?  It  has  nothing  of  the  weak- 
ness of  animal  affection.  It  is  wholly  moral  or  spiritual. 
It  is  not  communicative  in  equal  degrees,  or  in  like  manner 
to  all.  All  intelligent  creatures,  as  such,  are  beloved  of 
their  Creator;  although  by  obduracy  and  impenitency  in 
crime,  they  may  compel  him,  in  vindication  of  his  authority 
as  governor  of  the  universe,  to  treat  them  with  destroying 
severity.  But  his  more  refined,  his  godlike  benevolence; 
that  property  of  Ids  nature,  which  among  tlieologians  bears 
the  name  of  complacential  love,  is  reserved  for  upright  and 
holy  beings;  for  the  happy  spirits,  whether  angelical  or  hu- 
man, who  are  his  children  not  more  by  production,  than  by 
the  stamp  of  his  likeness  in  righteousness  and  true  holiness. 
<'The  righteous  Lord  loveth  righteousness,  and,  therefore, 
his  countenance  belioldeth  the  upright."f  His  approbation 
is  proportioned  to  their  attainments,  and  grows  and  advances 
with  them.  What,  my  brethren,  should  constitute  the  chief 
object  of  your  pursuit,  if  not  this  special  favour  of  God? 
What  will  inspire  you  with  true  deliglit — what  will  surround 
you  with  true  glory — what  will  endow  you  with  true  riches, 
and  imperishable  possessions,  if  not  this  complacential  love 
of  him  whose  gifts  and  calling  are  without  repentance? 

If  you  reflect  but  for  a  moment  on  the  character  of  the 

»  Psahn,  Ixxiii.  24—26.        f  Psalm,  xi.  7 


159 

Almighty;  if  you  keep  in  your  minds  this  memorable  account 
of  him,  *'that  he  is  of  purer  eyes  than  to  behold  iniquity,"* 
and  cannot  look  upon  sin  but  with  deep  abhorrence;  if  you 
maintain  the  impression  of  this  solemn  truth,  that  "without 
holiness  no  man  shall  see  the  Lord;"|  if  your  meditations 
run  customarily  in  this  channel;  blessed  are  the  consequences 
which  may  be  expected  to  result  from  them.  To  secure 
that  favour  of  his  which  is  life  to  the  immortal  soul;  that 
loving-kindness  of  his  which  is  more  to  be  coveted  than  the 
highest  felicities  of  your  secular  condition;  1  think  1  hear 
you  disclaiming  all  obedience  to  the  law  and  its  members;  I 
think  I  see  you  walking  with  invigorated  step  and  blame- 
less constancy  in  all  the  statutes  and  ordinances  of  the  Lord, 
III. — Consider,  as  a  subject  of  meditation,  the  beatitude 
of  Heaven.  "Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him.":}^  But  though  the 
soul  be  impeded  in  her  flight,  let  her  not  cease  to  soar.  The 
proudest  eminences  of  worldly  splendour  and  felicity  remain 
so  indescribably  below  "the  glory  to  be  revealed"  in  the 
righteous,  that  there  are  few  points  of  similitude,  if  any,  by 
which  the  one  may  be  made  illustrative  of  the  other.  Hence, 
"it  doth  not  yet  appear  what  we  shall  be."§  But,  however, 
clouds  and  darkness  rest  upon  our  distant  inheritance,  the 
darkness  is  not  total;  the  clouds  are  not  impenetrable.  So 
far  hath  the  gospel  of  the  Son  of  God  "brought  life  and  im- 
mortality to  light,"  that  the  fact  of  a  future  state  of  rest  and 
peace  and  glory  for  believers  is  irrefutably  demonstrated; 
and  its  character  and  pro])erties  sufficiently  developed  to 
convince  us  of  its.  unspeakable  excellence  and  desirableness. 
The  present  life  is  chequered  by  the  alternations  of  pleasure 
and  pain.  It  is  exposed  to  rapid  changes;  to  deceptions 
promises;  to  fearful  apprehensions;  to  successive  separations; 
to  crumbling  fortunes;  to  withering  attachments;  to  violated 
trusts;  to  cankering  ingratitude;  to  poverty,  disease,  and 

•  Habak,  i,  13.         f  Heb.  xii.  14.  :^  1  Cor.  n.  9.        §  1  John,  iii.  2. 


160 

death;  and  what  is  more  bitter  than  all  these,  to  that  enemy 
of  God  and  man,  that  soul-murderer,  sin.  Turn  tlien,  from 
this  spectacle  of  vanity  and  disorder,  and  contemplate  "tlie. 
rest  which  remains  for  tlie  people  of  God."^  Contemplate 
that  presence  of  God,  and  of  the  Lamb  whence  «»sorrow  and 
sighing  flee  away."t  Contemplate  that  assembly  where  no 
breath  escapes  that  does  not  waft  eternal  hallelujahs.  Con- 
template that  state  of  being  which  no  impurity  defiles,  no 
reverse  impoverishes,  no  nialady  afflicts,  no  death  inter- 
rupts, no  vanity  impairs. 

It  is  not  difficult,  my  brethren,  to  foresee  the  issue  of 
such  contemplations  It  is  not  difficult,  nor  is  it  unreason- 
able to  believe  that,  with  such  objects  in  view,  you  will  has- 
ten to  abjure  allegiance  to  a  world  whose  most  flattering 
prospects  die  upon  the  pained  vision;  whose  most  seducing 
fashion  passeth  speedily  away.  Prefen-ing  the  feeblest 
hope  of  a  reception  into  tliese  everlasting  iiabitations,  to  this 
world  arrayed  in  its  most  fascinating  attire,  you  will  im- 
plore the  grace  of  the  floly  Spirit  to  cause  you  to  abound  in 
this  hope;  you  will  improve  the  influences  of  God  the  sancti- 
fier,  to  make  you  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  liglit. 

Need  I  ask  you,  then,  if  it  be  good  to  draw  near  to  God 
in  devout  meditation?  Or  is  it  a  subject  on  which  you  can 
permit  yourselves  to  hesitate?  Can  you  doubt  that  it  is 
profitable  rightly  to  estimate  the  end  and  aim  of  your  exis- 
tence? Can  you  doubt  that  it  is  profitable  to  know  as  much 
as  you  can  know  of  the  love  of  God?  Can  you  doubt  that 
it  is  profitable  to  anticipate  with  the  faith  and  hope  of  a  re- 
generated soul,  the  beatitude  of  Heaven?,  No — I  will  not 
suppose  it  possible  that  you  can  entertain  a  doubt  on  the 
subject. 

In  the  third  place. — «<It  is  good  for  us  to  draw  near  to 
God"  in  prayer.  Having,  not  very  long  since,  in  several 
successive  discourses,  treated  at  large  of  the  duty  of  prayer, 

*"  Heb.  iv.  9.        |  Isaiah,  xxxv.  10, 


161 

it  is  not  necessary,  at  present,  to  say  more  in  commenda- 
tion of  it,  that  that  it  animates  those  graces,  in  the  exercise 
of  which  every  godly  person  finds  liis  surest  comfort  and 
highest  felicity. 

I. — Prayer  keeps  alive  in  the  heart  the  sacred  fire  of  love 
to  God.  I  have  proposed,  as  one  subject  of  your  medita- 
tion, the  love  of  God  to  man.  It  is  a  theme  on  which  you 
cannot  long  meditate  until  your  souls  burn  within  you.  Soon, 
however,  will  the  fire  become  extinct,  unless  it  be  «*fanned  by 
the  breath  of  prayer."  Prayer  familiarizes  you  with  an 
object  which  you  cannot  behold  without  a  soul-possessing 
interest.  Prayer  detains  you  in  a  presence  whose  attrac- 
tions, the  longer  you  contemplate  them,  the  more  you  will 
admire^  and  the  longer  you  admire,  the  more  firmly  will 
your  inclinations  and  wishes  be  rivetted  to  them. 

As  gratitude  includes  love,  so  does  prayer  generally  in- 
clude the  expression  of  gratitude.  Prayer,  properly  so  call- 
ed, or  petition,  is  the  language  of  anticipation;  thanksgiv- 
ing, the  language  of  memory.  If,  then,  you  accustom  your- 
selves to  record  in  your  bosoms  the  mercies  of  God's  throne; 
if  it  be  your  habit  to  give  thanks  at  the  remembrance  of  his 
deeds  of  power  and  wisdom,  of  holiness  and  justice,  of  faith- 
fulness and  truth,  of  goodness  and  compassion;  you  will  act 
more  conformably  to  that  statute  which  bids  you  "love  the 
Lord  your  God  witli  all  your  heart,  and  with  all  your  soul, 
and  with  all  your  mind;"*=  "you  will  run  in  the  path  of  du- 
ty and  not  be  weary,  and  walk  in  it  and  not  faint;"f  your 
affection  will  soar  with  a  bolder  wing,  and  to  a  loftier 
height. 

II. — Prayer  cherishes  confidence  in  God.  Prayer,  in- 
deed, to  be  acceptable,  must  be  "the  prayer  of  faith;"  of  re- 
liance on  God's  promises;  on  his  protecting  care  and  pro- 
viding goodness;  his  ability  and  his  willingness  to  do  what- 
ever may  be  for  our  true  interest,  our  everlasting  welfare. 
This  is  a  disposition  of  mind  which  is  improved  by  cultiva- 

*  Matth ,  sxii.  37.        +  Isaiah,  xl,  31. 

w 


163 

tion,  and  derives  solidity  and  force  from  habit.  The  multi- 
plied and  strongly-marked  vicissitudes  of  providential  ap- 
pointment, have  a  tendency  to  confirm  you  in  this  holy  confi- 
dence; and  their  tendency,  in  this  respect,  will  invariably 
issue  successfully,  if  with  them  you  connect  <»supp]ications, 
prayers,  intercessions,  and  giving  of  thanks."* 

Very  opposite  are  the  consequences  ensuing  to  two  oppo- 
site descriptions  of  persons,  from  the  trials  through  which 
both  are  alike  made  to  pass.  The  one  consecrate  their  tri- 
als by  their  'prayers;  the  other  do  not;  the  one  see  God  in  all 
events;  to  the  other  he  is  as  invisible  in  his  operations  as  in 
his  essence;  thesCf  therefore,  are  left,  by  every  change  of 
circumstance,  in  disquietude  and  irritation;  while  those  are 
rendered  more  tranquil,  more  resigned,  more  submissive, 
more  patient,  more  meek,  more  dutiful,  more  unshaken  in 
confidence  on  him  whose  providence  is  over  all.  What, 
then,  my  bretliren,  cannot  prayer  do,  when  it  thus  extracts 
sweets  out  of  bitterness,  and  joy  out  of  grief? 

III. — It  is  of  tl»e  essence  of  prayer  to  spiritualize.  So 
long  as  you  cultivate  a  praying  temper  of  soul,  you  may  be 
said,  in  the  strictest  import  of  the  phrase,  to  "have  your 
conversation  in  Heaven."  This  is  the  natural  and  only 
practicable  intercourse  of  man  with  God.  And  how  desira- 
ble the  maintainance  of  this  divine  intercourse!  How  wor- 
thy of  pursuit  and  cultivation,  that  habit  of  sentiment  and 
action,  whatever  it  may  be,  which  promises  most  effectual- 
ly to  secure  its  continuance  amidst  so  many  seductions  by 
the  world  and  the  flesh!  The  spiritualization  of  man,  bis 
abstraction  from  the  grossness  of  material  and  sensual  in- 
fluences, his  deliverance  from  the  dominion  of  principles 
merely  animal,  the  implantation  of  the  kingdom  of  Heaven 
within  him,  this  is  the  grand  aim  of  the  gospel;  this,  the  will 
of  God  in  Christ  Jesus  concerning  us;  and  this  aim,  my 
brethren,  is  then  promoted;  and  this  will  of  God  concerning 
us  is  then  fulfilled,  when  we  draw  near  to  God  in  prayer. 

*  1  Tim.  ii.  I. 


163 

Habituatin,^  yourselves  to  think  of  the  Almighty,  and  to 
address  him  as  the  Creator  and  first  cause  of  your  well-be- 
ing, you  will  not  be  able  to  divest  your  minds  of  the  per- 
suasion that  he  is  that  one  great  object^  the  possession  of 
which  comprises  all  that  the  most  enlarged  capacities  can 
contain,  or  the  most  towering  desires  pursue;  the  posses- 
sion of  which  is  in  itself,  the  eternal  life  of  the  soul.  But  in 
the  continued  workisigs  of  this  persuasion,  is  it  possible  for 
you  not  to  discern  your  progress  in  spiritualization?  Is  it 
possible  that  in  the  devout  exercise  of  prayer,  you  can  con- 
template the  Deity  with  eyes  thus  opened  upon  nobler  scenes, 
and  turn  them  again  with  animal  delight  to  "behold  vanity?" 

IV. — Prayer  fosters  piety  not  more  than  philanthropy. 
Performed  in  the  spirit  and  manner  in  which  it  ought  to  be, 
and  out  of  which  it  need  not  hope  to  be  accepted,  it  express- 
es love  to  man,  as  well  as  love  to  God;  tlius  casting  the  soul 
into  the  mould  of  universal  kindness;  thus  feeding  in  her 
that  holy  flame  of  sweet  affection,  whic!i  an  apostle  asserts 
to  be  "the  fulfilling  of  the  law."*  Accustoming  yourselves 
to  unite  in  social  addresses  to  the  throne  of  grace,  do  you 
not  feel  a  growing  interest  in  each  others  weal?  I  speak  to 
believers  on  whose  souls  faith  has  imprinted  the  image  of  a 
benevolent  God.  Accustoming  yourselves,  in  your  pious 
supplications,  to  identify  your  own  helplessness  with  the  ne- 
cessities of  others;  to  regard  all  mankind  as  one  with  you  in 
derivation  from  a  sinful  stock,  and  one  with  you  in  redemp- 
tion by  the  blood  of  the  Lord  Jesus  Christ;  are  not  your  hearts 
enlarged?  Are  not  your  sympathies  enlivened?  Are  not  your 
aversions  buried?  Is  not  your  love  without  dissimulation? 
Do  you  not  bow  to  the  constraining  power  of  that  charity 
which  is  "the  end  of  the  commandment,"  a  charity  proceed- 
ing "out  of  a  pure  heart,  and  of  a  good  conscience,  and  of 
faith  unfeigned?"! 

Since  then,  prayer  keeps  alive  in* the  heart  the  sacred  fire 
of  love  to  God;  since  it  cherishes  confidence  in  him;  since 

•  Rom.  xiii.  10.       f  1  Tim.  i.  5. 


161 

its  distinguishing  tendency  is  to  spiritualize  the  liuniaft 
character;  since  it  fosters,  expands,  invigorates,  and  sancti- 
fies the  social  principle;  justifiable  surely,  and  worthy  of  all 
credit  and  acceptance  is  the  assertion  that  "it  is  good  to 
draw  near  to  God"  in  prayer. 

In  the  fourth  place. — "It  is  good  for  us  to  draw  near  to 
God"  in  the  celebration  of  his  high  praises.  I  mean  particu- 
larly that  celebration  in  which  musick  is  employed.  The 
introduction  of  musick  into  divine  worship,  has  been  nearly 
universal;  and  that,  both  as  to  time  and  place.  It  has  en- 
tered into  the  rites  of  all  religions.  Paganism  enlisted  it 
into  its  service,  and  fabled  that  the  musical  art  was  tlie  in- 
vention of  its  gods.  And,  indeed,  I  know  not  what  art, 
working  upon  the  soul  through  a  corporeal  medium,  merits 
more  than  this  the  title  of  divine.  The  law  of  Christ's  house 
on  this  subject  is  too  evident,  one  would  suppose,  to  have 
been  mistaken.  **Is  any  one  rejoiced?  let  him  sing  psalms."* 
It  is  the  recommendation  of  one  apostle,  while  another  en- 
joins the  use  of  "psalms  and  hymns,  and  spiritual  songs."t 
Hence,  one  of  the  most  admired,  and  most  useful  to  the 
church  of  the  canonical  books,  derives  its  name. 

The  glory  of  musick,  as  connected  with  the  worship  of 
God,  the  private  devotion  of  believers,  and  the  solemn  ser* 
vice  of  the  church,  is  secured  hy  the  frequent  employment  of 
it  in  scripture  to  illustrate  the  occupations  and  pleasures  of 
the  blessed  in  Heaven.  There,  with  the  loud  and  deep  and 
clear  intonations  of  a  musick  in  which  the  voice  and  the  in- 
strument are  mingled,  every  thing  that  hath  breath  is  made 
to  praise  the  Lord.  *<I  heard  a  voice  from  Heaven,"  writes 
St.  John,  "as  the  voice  of  many  waters,  and  as  the  voice  of 
a  great  thunder;  and  I  heard  the  voice  of  harpers  harping 
with  their  harps;  and  they  sung,  as  it  were,  a  new  song 
before  the  throne. ":|: 

Are  there  none  of  you,  my  brethren,  who  can  sympathise 
with  the  illustrious  Augustine  in  the  expression  of  his  pious 

*  James,  v.  13.        f  Eph.  v.  19.        i  Rev.  xiv.  2.  3, 


165 

sensibilities?  «'0!  how  have  I  wept,"  said  this  good  pastor, 
"how  exceedingly  moved  and  affected  have  I  been  at  the 
hymns,  and  songs,  and  harmonious  voices  of  the  church! 
These  voices  pierced  my  ears;  the  truth  penetrated  my  soul; 
devout  affections  were  stirred  up;  and  tears  of  holy  senti- 
ment succeeded."  Your  experience  can  surely  attest  that 
this  eminent  man  stands  not  solitary  among  Christians,  in 
the  confession,  "it  is  good  for  me  to  draw  near  to  God"  in 
the  celebration  of  his  high  jnaises. 

In  the  Jifth  and  last  place. — "It  is  good  for  us  to  draw- 
near  to  God"  in  attendance  upon  ritual  ordinances,  and  more 
particularly  as  it  regards  Christians,  on  the  solemnity  of 
the  holy  communioii:  I  might  say,  indeed,  in  the  use  of  both 
the  exhibitory  seals  of  the  covenant;  but,  at  present,  I  will 
confine  myself  to  the  ordinance  of  the  supper. 

My  brethren,  is  it  possible  for  you  to  conceive  of  truths 
more  important,  facts  more  awfully  impressive,  than  those 
which  the  sacramental  table  submits  to  your  view?  It  is  a 
monument  erected  to  perpetuate  the  memory  of  the  love  of 
God  to  a  perishing  world.  It  is  an  altar  loaded  with  the 
e:'iiblematical  body  and  blood  of  Christ  crucified.  It  re- 
minds you  that  "God  so  loved  the  world,  as  to  give  his  only 
begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life:  for  God  sent  not  his  Son 
into  the  world  to  condemn  the  world;  but  that  the  world 
through  him  might  be  saved:"*  It  reminds  you  that  "Christ 
also  hath  loved  us,  and  hath  given  himself  for  us,  an  offer- 
ing and  a  sacrifice  to  God  for  a  sweet  smelling  savour."f 
"The  kindness  and  love  of  God  our  Saviour  toward  man"^ 
thus  "appearing"  in  these  lively  and  eloquent  tokens  of  the 
atoning  crucifixion;  the  Son  of  God  thus  "set  forth  before 
you,  humbling  himself  to  death,  even  the  death  of  the  cross;"§ 
are  you  not  filled  with  the  most  exalted  sensations?  Do  you 
not  experience  a  fulness  of  joy  which  the  language  of  mor- 
tals in  vain  essays  to  express?     Supposing  yourselves  to  be 

•  John  iii.  16.  17.  fEph.  v.  2.  +Tit.  3.  4.  §PM1.  ii.  8 


16(5 

specially  and  savingly  interested  in  the  great  events  com- 
memorated; of  which  you  may  he  assured  by  a  conscience  tes- 
tifying that  you  love  God  and  make  it  your  honest  endeav- 
our to  keep  his  commandments;  supposing  this,  where  is 
the  favourite  of  high  fortunes,  proud  prosperity,  laureled 
triumph,  or  gay  revelry,  with  whom  you  would  exchange 
conditions?  There  lives  not  the  man  to  whom  you  would 
say,  be  mine  thy  fading  and  delusive  gratifications,  and 
thine  my  hopes  of  heaven  and  glory.  And  do  not  these 
hopes  and  joys  add  new  weight  to  Ciiristian  obligation?  Do 
they  not  lead  you  to  conclude  that  if  the  Son  of  God  "died 
for  you,  you  should  not  henceforth  \Wq  unto  yourselves,  but 
unto  him  who  died  for  you,  and  rose  again?"*  Assured,  by 
tlie  memorials  of  divine  grace  exhibited  before  your  eyes; 
of  a  propitiatory  oRVring  made  in  your  behalf  by  the  Lord 
Jesus  Christ,  can  you  hesitate  to  love  him  with  the  whole 
heart,  and  obey  liim  witli  the  whole  life?  Can  you  liesitate 
to  bear  about  with  you  the  dying  of  the  Lord  Jesus,  that  his 
life  also  may  be  manifested  in  your  mortal  bodies?  There 
is  no  person,  I  am  persuaded,  who,  partaking  of  this  divine 
ordinance  with  becoming  affections,  does  not  retire  from  it 
with  renewed  zeal  and  animated  loyalty. 

Consider,  also,  that  reflection  which  must  suggest  itself 
to  the  mind  of  every  devout  communicant,  "He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  me,  how^  shall  he 
not  w  ith  him,  also,  freely  give  me  all  things?'*!  Having  be- 
stowed on  you  this  inestimable  gift,  is  it  to  be  supposed  that 
he  will  withhold  aught  that  may  he  necessary  to  your  true 
felicity?  What  may  you  not  expect  from  that  loving  kind- 
ness, that  tender  mercy,  which  mingles  its  streams  with  the 
blood  of  the  Lamb?  "Reconciled  to  God  by  the  death  of 
his  Son,  shall  you  not  much  more  be  saved  by  his  life?":}; 

Such  are  some  of  the  reflections  which  naturally  grow  out 
of  the  service  of  the  holy  communion.  Their  beneficial  com- 
plexion is  too  evident  to  require  illustration. 

*  2.  Cor.  V.  15.  fRom.  viii.  32.  ^  Rom.  v.  10. 


i6r 

It  is  good  for  us,  therefore,  to  draw  near  to  God  in  this 
solemnity. 

I  have  substantiated  the  position  of  the  text  to  the  full 
extent  of  my  design;  I  have  demonstrated  the  profitableness 
of  devotion,  in  its  most  important  particulars?  and  hasten 
to  relieve  your  attention. 

God  has  commanded  you  to  seek  him  while  he  may  be 
found,  and  to  call  upon  him  while  he  is  near.  He  has, 
moreover,  taught  you  by  his  holy  apostle  that,  if  you  draw 
nigh  to  him,  he  also  will  draw  nigh  to  you.  The  present 
discourse  has  shewn  you  that  a  sense  of  interest,  not  less 
than  a  sense  of  duty,  demands  of  you  submission  to  his  les- 
sons; obedience  to  his  commandments. 

Search  the  scriptures,  therefore.  Be  not  remiss  in  atten- 
dance upon  the  ministry  of  the  word.  Meditate  on  God's 
testimonies;  on  the  end  and  aim  of  your  being;  the  good- 
ness of  him  who  is  your  Creator,  Redeemer,  and  Sancti- 
fier;  and  the  beatitude  of  those  celestial  habitations  where 
dwell  the  spirits  of  the  just  made  perfect.  Pray  without 
ceasing.  Praise  the  Lord  for  his  mercies,  and  for  his  won- 
derful works.  Lift  up  your  hearts  unto  the  Heavens.  Unite 
your  voices  with  the  angelick  harmonies,  and  say,  great 
and  marvellous  are  the  works  of  God — worthy  is  the  Lamb 
that  was  slain  to  receive  the  blessings  of  a  ransomed  church. 

Come  to  the  altar  of  thank-offering,  to  tiie  table  of  com- 
munion; and  there,  with  the  cross  before  your  eyes,  take  the 
cup  of  salvation,  and  call  upon  the  name  of  the  Lord;  there, 
be  it  said  by  each  of  you,  "it  is  good  for  me  to  draw  near 
to  thee,  0  God!  Unto  whom  should  I  go  but  unto  thee? 
thou  hast  the  words  of  eternal  life.  Thou  art  my  souPs 
portion — thou  my  inheritance — thou  my  exceeding  joy. 
Draw  me,  and  I  will  run  after  thee.  O,  that  I  knew  where 
I  might  find  thee,  that  I  might  come  even  to  thy  seat!" — 
Amen! 


©ISIBSI®^  S^?c 


ON  DEATH. 


JOB,  XVU.   11. 


**My  days  are  pasU  my  purposes  are  broken  off,  even  the 
thoughts  of  my  heart.*' 


These  words  were  spoken  in  anticipation  of  the  period  of 
death,  wliich  was  then,  as  Job  imagined,  rapidly  approach- 
ing. The  prospect  aifectcd  him,  as  if  it  had  been  the  pre- 
sent reality.  *'If  1  wait,''  said  he,  "the  grave  is  my  house: 
I  have  made  my  bed  in  the  darkness;  I  have  said  to  corrup- 
tion, thou  art  my  father;  to  the  worm,  thou  art  my  mother 
and  my  sister.  And  where  is  now  my  hope?  As  for  my 
hope,  who  shall  see  it?"*  "My  breath  is  corrupt;  my  days 
are  extinct;  the  graves  are  ready  for  me."f 

Man's  preeminence  in  the  lower  creation  exhibits  itself 
in  nothing  witli  more  conspicuity  than  in  his  ability  to 
transport  his  thoughts  into  the  regions  of  futurity,  and 
travel  back  in  speculation  to  the  scenes  and  occupations  of 
former  years.  There  is  a  species  of  immensity  in  the  hu- 
man intellect.  Its  powers  are  circumscribed  by  no  narrow 
limits,  unless  they  be  considered  relatively,  and  in  contrast 
with  infinitude.  Past  actions  and  deportment — past  senti- 
ments and  inclinations — give  abundant  employment  to  the 
faculty  of  conscience.  Events  to  come,  their  circumstances, 
their  cliararteristicks,  their  connections,  their  causes,  and 
their  consequences,  demand  the  exercise  of  human  provi- 
dence, 

*  Job,  xvii.  13—15.        f  Job,  xvii.  1 

X 


170 

Futurity  is  an  object  of  deep  concern  to  us,  my  brethren; 
it  can  never  be  improper  for  us  to  take  thought  for  to-mor- 
row, or  to  frame  purposes  for  to-morrow,  provided  that  to- 
morrow be  eternity,  for  we  are  immortal  beings.  The  great 
error  of  mankind  is  that  they  do  not  extend  their  medita- 
tions and  their  plans  to  a  point  sufficiently  distant.  They 
are  too  apt  to  contract  them  within  the  limited  sphere  of 
this  system  of  vanity  and  shadows.  Instead  of  thinking  and 
resolving  with  an  eye  fixed  on  everlasting  objects,  they  are 
all  anxiety,  and  perpetually  scheming,  with  reference  to  what 
they  shall  eat  and  what  they  shall  drink,  and  wherewithal 
they  shall  he  clothed;  with  reference  to  the  interests,  the 
satisfactions,  and  the  blandishments  of  a  life  that  perishes. 

Resolutions  are  sometimes  formed  which  have  an  aspect 
towards  God  and  eternal  things.  But  these  are  too  often 
the  produce  of  necessity;  the  fruits  of  an  agitated  conscience, 
apprehending  the  bitter  consequences  of  past  sins.  It  is 
rarely  tha:t  we  see  them  prosecuted  with  perseverance,  or 
performed  with  fidelity.  The  wound  is  soon  healed  over; 
fear  becomes  pacified,  and  the  resolution  is  forgotten  or  dis- 
missed. You  determine  upon  amendment  of  heart  and  life; 
you  determine  to  forsake  the  paths  of  folly,  and  to  become 
wise  unto  salvation.  If  you  define  the  period  when  this  pur- 
pose is  to  be  carried  into  execution,  it  is  generally  either 
too  remote  to  countenance  any  thing  like  the  certainty  of 
attaining  to  it,  or  so  unwisely  selected  with  regard  to  at- 
tending circumstances  that  any  very  desirable  iinprovcment 
of  it  need  not  be  expected.  It  is  either  when  advanced  years 
shall  have  destroyed  that  pliability  so  necessary  to  cliange 
of  habit,  or  when  disease  shall  have  impaired  the  powers  of 
the  soul,  and  obscured  her  lights. 

How  frequently  do  you  hear  persons,  not  altogether  blind 
to  the  attractions  of  piety  and  virtue,  express  a  design  to  do 
great  things  for  God  and  man.  They  will  assist  the  poor. 
They  will  reward  the  meritorious.  Tliey  will  subscribe 
bountifully  to  the  establishment  or  repair  of  religious  and 


i7i 

cliai'itable  institutions.  Tliey  will  exert  themselves  to  ex- 
tend the  interests  of  that  kingdom  which  is  not  of  tliis  world. 
But  before  they  act  upon  these  noble  designs,  they  have 
others,  it  seems,  which  more  immediately  and  imperiously 
demand  their  attention.  They  must  labour  for  the  meat 
that  perisheth.  They  must  enlarge  the  curtains  of  their 
habitations,  and  adorn  their  palaces  with  new  magnificence. 
They  must  make  up  a  particular  sum  to  invest  in  a  certain 
lucrative  concern.  They  must  add  liouse  to  house,  and  field 
to  field.  When  the  purposes  of  temporal  interest,  prosperi- 
ty, and  splendour  are  served,  tlien,  and  not  before,  they  will 
act  upon  those  nobler  designs.  Foolish  calculators!  who 
would  extend  their  operations  into  another  year,  while  they 
are  ignorant  what  another  day  may  bring  forth;  whose  med- 
itated "purposes"  may  be  "broken  off"  by  death. 

As  it  fares  with  men's  purposes,  so  fares  it  with  "the 
thoughts  of"  their  "hearts;"  their  reasonings  and  their 
hopes.  Their  condition,  in  this  particular,  is  forcibly  ex- 
pressed in  the  Psalmist's  exhibition  of  the  delusive  infer- 
ences of  the  rich  and  powerful  sinners  of  his  times.  "Their 
inward  thought  is  that  their  houses  shall  continue  forever, 
and  tlieir  dwelling  places  to  all  generations;  they  call  their 
lands  after  their  own  names.  This  their  way  is  their  folly; 
yet  their  posterity  approve  tlieir  sayings."*  Not  only  do 
mankind  generally  count  upon  the  perpetuity  of  their  secu- 
lar establishments.  They  seem  also,  unwilling  to  admit  the 
possibility  of  any  change  affecting  their  persons  and  their 
lives.  Their  mortal  nature — the  precarious  tenure  by  which 
they  hold  their  present  existence — is  not  retained  with  much 
depth  or  permanence  of  impression  in  their  remembrance. 
They  put  far  off  the  hour  of  death  as  an  evil  hour.  It  is 
particularly  difficult  to  persuade  those  of  early  years  to  view 
it  in  any  other  light,  or  indeed  to  admit  it  at  all  into  their 
meditations.  Go,  they  will  say,  to  those  whom  time  has 
covered  with  his  frost,   or  whom  fatigues  and   cares  may 

•Tsalm,  lix.  11.  13, 


±72 

have  reconciled  to  the  prospect  of  a  new  state  of  things.  We 
have  but  just  approached  the  festive  table/  wliy  should  we 
think  of  rising  from  it  so  soon?  We  have  scarcely  done 
more  than  commence  our  onward  march;  why  bid  us  pre- 
pare already  for  a  retreat?  We  will  not  interrupt  our  joys 
by  groundless  surmises  of  an  approaching  end  to  them. 
"The  earthly  house  of  our  tabernacle"  has  all  the  stability 
of  a  recent  and  unimpaired  construction;  and  we  cannot 
allow  ourselves  to  anticipate  its  ruin  or  its  subversion.  And 
is  it  so?  are  these  surmises  groundless?  May  not  a  confla- 
gration consume  the  house?  May  not  a  tornado  tear  down 
its  walls?  May  not  an  earthquake  shatter  its  very  founda- 
tion and  swallow  up  both  its  materials  and  its  inhabitant? 
Boast  not  thyself,  0  youth,  as  the  tenant  of  a  castle  of  brass 
and  of  adamant;  but  rather  look  upon  thyself  as  a  passenger 
in  a  vessel  of  bulrushes  over  the  trackless  and  perilous 
main.  Gaily  careering  over  the  billows,  impelled  by  the 
gentle  but  swift  winged  breeze,  thy  bark  touches  the  con- 
cealed rock,  and  in  an  instant,  thou  are  lost. 

If  it  be  asked,  "do  not  multitudes  attain  to  a  far  greater 
number  of  years  than  I  have  as  yet  been  suffered  to  reckon 
up?"  the  answer  is  presented  in  another  question;  **do  not 
multitudes,  also,  descend  into  the  tomb  with  fewer  years  than 
those  which  thou  canst  reckon  up?"  does  death  spare  the 
vigorous,  or  the  beautiful  form?  has  he  pity  on  the  infant  of 
days?  The  dark  and  silent  grounds  where  the  dust  of  thy 
forefathers  and  thy  brethren  sleep,  will  teach  thee  a  reply. 

Expectations  of  bright,  glowing,  and  felicitous  scenes  are 
apt  to  animate  the  bosoms  of  all,  but,  in  a  peculiar  manner, 
those  of  young  persons.  These  are  fondly  industrious  in 
painting  for  themselves  highly  coloured  prospects  of  gaiety, 
enjoyment  and  worldly  success.  They  look  forward  with 
confidence  to  the  possession  of  every  means  of  happiness, 
every  facility  for  the  gratifying  of  their  wishes;  as  if  the 
control  of  all  occurrences  were  lodged  in  their  hands. 
Hope,  certainly,  is  not  a  companion  interdicted  to  the  pil* 


173 

grim  of  earth.  Sad  would  be  his  journey  uncheered  by  this 
ana;el  hope.  But  that  hope  ceases  to  be  innocent  which 
blinds  the  soul's  eye  to  the  all  governing  providence  of  God; 
of  that  infinite  Being  who  has  both  the  power  and  the  right 
to  order  all  things  according  to  the  council  of  his  own  most 
holy  will.  What  multitudes  has  not  this  insubordination  to 
Deity — as  I  must  be  permitted  to  call  it — this  presumptuous 
and  sanguine  temper — what  multitudes  has  it  not  ruined?  It 
issues  in  vanity  and  lies.  He  who  cherishes  it  "walketh  in 
a  vain  show."  In  this  view,  how  pertinent  that  sentiment 
of  the  wise  king;  "childhood  and  youth  are  vanity;"  vain ' 
are  the  pictures  of  unchastened  fancy;  and  vain  its  airy 
flights.  One  touch  of  the  darkening  hand  of  death  may,  in 
an  instant,  obliterate  them  forever.  The  short  span  of  life 
forbids  us  to  lengthen  out  our  prospects  or  our  plans.  ««My 
days  are  past,  my  purposes  are  broken  off,  even  the  thoughts 
of  my  heart." 

We  are  not  to  suppose  that  the  power  of  thought  is  des- 
troyed by  the  event  which  separates  soul  and  body.  The 
material  part  of  man  moulders  into  temporary  ruin.  This 
soul  survives,  perceives,  is  happy,  or  is  miserable.  Neither 
are  we  to  suppose  that  the  interruption  of  our  upright  and 
holy  purposes  which  such  an  event  effects  renders  them  entire- 
ly abortive.  The  fulfilment  of  them  may  be  prevented;  but 
they  are  remembered  and  recompensed.  The  failure  of 
their  accomplishment,  being  grounded  in  the  decree  of  him 
with  whom  arc  the  issues  of  life,  is  not  imputed  to  us;  but 
on  the  contrary,  our  intentions  are  infallibly  and  most  gen- 
erously accredited. 

No;  my  brethren:  it  is  meant  that  man's  mortal  houi' pre- 
cludes the  acting  upon  his  thouglits;  the  effecting  of  his  pur- 
poses. When  this  hour  arrives,  his  plans  present  the  ap- 
pearance of  a  work  commenced  upon  a  large  and  magnifi- 
cent scale,  but  never  to  be  brought  to  its  completion.  "His 
breath  goeth  forth,  he  returneth  to  his  earth;  in  that  very 
day    his  thoughts    concerning  worldly  undertakings   per- 


171 

isli."*  ««The  livinj;  know  that  they  sliall  die;  but  the  dead  know 
not  any  thing,  neithei-  have  they  any  more  a  reward,"  here; 
'»for  the  memory  of  them  is  forgotten.  Also  their  love,  and 
their  hatred,  and  their  envy,  is  now  perished;  neither  have 
they  any  more  a  portion  forever  in  any  thing  that  is  done 
under  the  sun.^f  ''There  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave.":j:  There  "I  shall 
behold  man  no  more  with  the  inhabitants  of  the  world. "§ 
"There  is  hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout 
again,  and  that  the  tender  branch  thereof  will  not  cease. 
Though  the  root  thereof  wax  old  in  the  earth,  and  the  stpck 
thereof  die  in  the  ground,  yet  through  the  scent  of  water  it 
will  bud,  and  bring  forth  boughs  like  a  plant.  But  man 
dieth  and  wasteth  away;  yea,  man  giveth  up  the  ghost  and 
where  is  he?"|]  He  is  in  the  land  of  silence,  where  no  pro- 
ject heaves  his  bosom,  and  no  fancy  rekindles  the  extin- 
guished fire  of  his  eye. 

And  how  rapidly,  in  many  instances,  is  this  change  effec- 
ted? how  momentary  is  its  process?  Death  met  the  mighty 
Julius,  in  the  midst  of  his  plans,  civil  and  military;  and  all 
his  thoughts  of  glory,  his  purposes  of  conquest,  his  schemes 
of  municipal  reformation,  and  political  economy;  all  his 
clustering  laurels  and  proud  hopes;  perished  by  the  unfore- 
seen blow  of  the  dagger  of  Brutus. 

The  king  of  the  Chaldeans  was  arrested  in  the  midst  of 
his  lewd  and  idolatrous  revels.  The  holy  vessels  of  gold 
and  silver  which  his  father,  tlte  victorious  Nebuchadnezzar, 
had  brought  from  the  temple  of  Jerusalem  to  Babylon,  this 
voluptuous  prince  sacrilegiously  employed  in  his  banqueting 
house,  where  he  was  on  a  certain  occasion,  entertaining  his 
concubines  and  his  courtiers.  He  lifted  them  to  his  own 
iniliallowed  lips:  he  passed  them  into  the  impure  hands  of 
his  guests:  he  poured  out  of  them  libations  to  his  Gods. 
To-morrow,  he  vainly  promised  himself,  shall  be  as  to  day, 
and  more  abundant.     I  will  cat  and  drink  and  be  merry  as 

•  Psalm  cxlvi.  4.  f  Eccles.  ix.  5.  C.  i  Eccles.  ix.  10.  §  Isaiah,  xxxviii.  11. 
ji  Job,  xiv.  7.— 10. 


17i» 

I  now  am.  Carcj  go  thou  to  tlic  winds.  The  king's  plea- 
sure shall  staiul.  The  garland  which  crowns  BelsliazzaP 
cannot  wither.  My  mountain  stands  strong,  and  I  shall 
never  be  moved.  Ill  fated  Prince!  more  wretched  amidst 
his  pomp  and  his  viols  than  the  meanest  of  his  slaves!  In 
the  same  hour  came  forth  a  man's  hand  that  wrote  before 
his  eyes  the  sentence  of  his  terrible  downfal;  and  "in  that 
night  was  Belshazzar,  the  king  of  the  Chaldeans  slain."* 

Those  numerous  determinations  and  plans  which  men  are 
so  apt  to  form,  without  attempting  to  accomplish  them,  arc 
broken  off  by  their  mortal  hour;  and  they  are  taught,  when 
it  is  too  late,  that  purposes,  unproductive  of  deeds,  do  not 
qualify  the  soul  for  eternal  salvation.  Chaff  driven  by  the 
wind  is  not  more  light  and  worthless  tlian  these  fruitless  re- 
solutions. Their  only  effect  is  to  render  men  more  inexcu- 
sable; inasmuch  as  they  made  it  evident  that  they  knew  the 
will  of  God,  but  would  not  obey  it;  that  they  were  not  ig- 
norant of  their  obligations,  but  perseveringly  faithless  to 
them. 

My  brethren:  what  improvement  shall  we  make  of  these 
meditations? 

Were  there  no  difference  in  death  between  man  and  the 
brute  creation,  it  might  not  be  thought  very  unwise  to  spend 
our  years  as  a  tale  that  is  told,  provided  it  be  an  agreeable 
tale;  or  as  a  dream  in  the  visions  of  the  nigiit,  provided  its 
images  be  those  of  pleasure.  But  you  must  consider  that 
death  is  not  more  certain  than  succeeding  immortality;  yoii 
must  consider  that  there  is  a  spirit  in  man  which  lives  when 
the  animal  breath  expires,  and  the  pulsations  of  the  heart 
are  still;  you  must  consider  that  after  death  cometh  the  judg- 
ment; that  we  are  accountable  agents;  that  our  condition 
hereafter  \Aill  take  its  character  and  complexion  from  our 
deportment  here;  and  that  as  we  sow  in  the  field  of  trial  and 
discipline,  we  shall  undoubtedly  reap  in  the  harvest  of  eter- 
nal recompenses. 

•  Dan.  V.  30. 


17« 

Considering  these  facts,  you  cannot  be  insensible,  in  the 
first  place,  that  all  thoughts  and  purposes  should  be  exclu- 
ded from  the  mind  which  are  not  decidedly  good  and  ration- 
al; all  which,  however  remotely,  come  into  collision  with 
the  law  of  God;  or  with  the  obligations  of  piety,  benevo- 
lence, and  self-control:  that  remembering  the  limited  pow- 
ers of  our  nature,  we  should  not  aim  at  objects  whose  dis- 
tance renders  them  unattainable;  whose  vastness  defies  our 
grasp;  or  whose  properties  have  no  connection  with  our  ne- 
cessities or  our  duties.  For,  surely,  it  is  not  for  man,  the 
offspring  of  the  dust,  the  child  of  a  day,  to  pass  his  life  in  a 
round  of  schemes  and  projects,  issuing,  he  knows  neither 
when  nor  how.  It  was  said  by  a  historian  of  Cataline,  a 
very  profligate  and  unprincipled  Roman,  and  a  man  whom, 
it  is  presumed,  no  Christian  would  wish  to  imitate,  that  his 
capacious  genius  was  perpetually  employed  about  high  mat- 
ters exceeding  all  bounds  of  moderation  and  credibility:  an 
employment  worthy  of  Cataline,  but  totally  unworthy  of  a 
good  and  wise  man.  It  will  rather  be  the  endeavour  of  such 
a  man  so  to  conduct  himself  that  he  may  be  able  conscien- 
tiously to  make  the  appeal  which  David  once  made;  *<Lord, 
my  heart  is  not  haughty,  nor  mine  eyes  lofty:  neither  do  I 
exercise  myself  in  great  matters,  or  in  tilings  too  high 
for  me."* 

But,  in  the  second  place: — granting  that  our  thoughts  and 
purposes  be,  in  themselves,  decidedly  good  and  rational,  it 
is  very  possible  that  an  unadvised  indulgence,  or  an  undue 
prosecution  of  them  may,  in  a  great  measure,  alter  their  na- 
ture; may  make  them,  in  a  degree,  not  good,  and  not  ration- 
al. We  may  permit  certain  plans  to  monopolize  our  minds; 
certain  ideas  inordinately  to  rule  over  our  imaginations.  For 
example;  we  may  bestow  more  of  our  attention  on  that  house 
of  clay,  which  the  spirit  inhabits,  than  on  the  nobler  inhab- 
itant. Now  it  is  perfectly  consistent  vvith  both  reason  and 
religion  that  we  should  make  provision  for  the  body,  since 

•  Psalm,  cxxxi.  1. 


177    , 

this  is  a  constituent  part  of  our  being;  but  it  is  not  at  all 
consistent  with  either  reason  or  religion  that  we  should 
make  an  idol  of  the  body;  that  we  should  allow  it  to  occupy 
the  chief  place  in  our  regard;  or  treat  its  concerns  with  a 
deference  which  is  claimed  of  right  by  those  of  the  immor- 
tal soul,  in  exclusion  of  all  rival  interests. 

In  the  third  place. — Since  man  is  mortal — since  his  days 
pass  quickly  by — since  his  purposes,  and  the  thoughts  of  his 
heart  are  liable  to  be  suddenly  broken  off — it  is  evidently 
wrong  to  disquiet  ourselves  in  vain  respecting  the  event  of 
our  plans.  We  cannot,  by  all  the  anxious  cares  of  which 
we  are  capable,  i)roduce  a  cliange  in  one  feature  of  that 
system  by  which  divine  providence  conducts  all  things  to 
their  destined  completion.  The  events  and  ultimate  issues 
of  things  must  rest  with  him.  "The  lot  is  cast  into  the 
lap;  but  the  whole  disposing  thereof  is  of  the  Lord."*  <'Go 
to  now,  ye  that  say.  To-day  or  to-morrow  w^e  will  go  into 
such  a  city,  and  continue  there  a  year,  and  buy,  and  sell, 
and  get  gain;  whereas  ye  know  not  what  shall  be  on  tlie 
morrow.  For  wliat  is  your  life?  It  is  even  a  vapour  that 
appeareth  for  a  little  time,  and  then  vanisheth  away.  For 
that  ye  ought  to  say,  If  the  Lord  will,  we  shall  live,  and  do 
this  or  that."!  Let  not  your  heart  be  set  so  devotedly  upon 
the  accomplishment  of  any  particular  object  in  future  life, 
as  to  be  made  unljappy  by  disappointment;  for  against  dis- 
appointment you  cannot  secure  yourselves.  However  sweet- 
ly tho  face  of  nature  may  smile  upon  you  now;  however 
cheerily  the  sun  may  gild  your  prospects;  the  revolution  of 
a  moment  may  unexpectedly  reverse  the  scene.  The  tem- 
pests may  gather;  the  skies  may  blacken;  and  the  cold  floods 
of  death  and  desolation  overwhelm  every  hope  but  that  vviiich 
fixes  its  hold  upon  the  Heavens. 

Once  more, — Our  meditations  are  certainly  calculated  to 
warn  us  against  procrastinating  the  fulfilment  of  those  pur- 
poses which  it  is  our  bounden  duty  both  to  form  and  to  exe- 

*  Prov.  xvi.  33.        +  James,  iv.  13—15. 

Y 


178 

cute.  Defer  not  until  to-mojTow  that  which  can  be  clone  to- 
day; and  which  because  it  can  be  done,  ought  to  be  done. 
"Think  on  thy  ways,  0  man!  and  turn  thy  feet  to  the  testimo- 
nies of  God.  Make  haste,  and  delay  not  to  keep  his  command- 
ments."* Talk  not  of  a  season  more  convenient  than  the 
present.  Such  a  season  exists  but  in  thy  dreams.  Time 
is  not  at  thy  control.  The  period  is  hastening  on  when  thy 
place  shall  know  thee  no  more.  "This  night  thy  soul  may 
be  required  of  thee."|  Then  it  will  be  found  an  unavaila- 
ble excuse  to  say,  "My  days  are  past,  my  purposes  are 
broken  off,  even  the  thoughts  of  my  heart." 

Look  forward  to  the  miseries  that  must  unavoidably  en- 
sue to  all  who  die  without  having  formed  pious  resolutions, 
or  who,  having  formed,  never  executed  them.  Evil  cannot 
dwell  with  God;  neither  shall  the  foolish  stand  in  his  sight. 
Dying  thus,  your  portion  can  only  be  amongst  accursed 
spirits,  ''hateful  and  hating  one  another." 

Turn  now  to  those  fair  and  ever-shining  scenes  which 
stretch  themselves  farther  than  even  the  pure  vision  of  the 
just  can  see,  to  the  right  of  the  throne  of  God,  and  of  the 
Lamb;  those  cloudless  Heavens  irradiated  by  the  beams  of 
a  glory  brighter  than  the  sun;  those  regions  of  incorrupti- 
ble delight,  where  sin,  disease  and  death  are  names  un- 
known. Children  of  mortality!  these  are  the  fair  and  ever- 
shining  scenes — these  are  the  cloudless  Heavens — these  the 
regions  of  unsuffering  life,  and  undying  glory,  which  the 
son  of  man  hath  prepared  for  your  residence,  if  you  will 
think,  and  purpose,  and  act,  in  obedience  to  his  gospel;  if 
you  will  think,  and  purpose,  and  act,  for  eternity. 

»  Psalm,  cxix.  59.  60.        fLuke,  xii.  20. 


©ii3Bm®sr  sm 


THE  DISPENSATIONS  OF  GOD  VINDICATED. 


ISAIAH,  V.  4. 


"What  could  have  been  done  more  to  my  vineyard,  that  I  have 
not  done  in  it?'* 


This  inquiry  may  be  urged  in  reply  to  all  the  expressions 
of  dissatisfaction  with  the  ways  of  God,  in  which  mankind 
are  so  prone  to  indulge  themselves.  The  existence  of  this 
proneness  to  be  dissatisfied — this  spirit  of  impious  complain- 
ing, is  a  fact  too  obvious  to  be  denied  or  concealed;  nor  is  it 
an  easy  matter  to  number  the  grounds  which  seem  to  a  dis- 
ordered imagination  to  justify  the  permission  of  it.  Strange 
to  tell,  the  greatest  advantages  we  receive  at  the  hand  of 
Heaven  are  too  frequently  made  the  subjects  of  inculpation; 
and  God  is  reproached  for  his  very  goodness.  Some  there 
are,  for  instance,  who  would  appear  to  murmur  at  the  liber- 
ty with  which  man  is  endued  as  a  moral  agent.  They  are 
displeased  that  it  is  left  at  his  option  whether  to  be  virtu- 
ous or  vicious,  and  consequently  happy  or  miserable;  pre- 
ferring that  he  should  be  impelled  by  resistless  necessity  in- 
to those  courses  which  issue  in  tranquillity  and  enjoyment. 
Others  there  are  who  repine  at  the  superiour  advan- 
tages enjoyed  by  the  generations  of  old,  for  whose  guid- 
ance, instruction,  and  confirmation,  miraculous  deeds  were 
wrought;  who  require  that,  as  in  the  days  of  former  years, 
the  sea  should  be  turned  into  dry  land — streams  should  be* 
made  to  gush  from  the  rock  of  the  desert — tlie  luminaries 
of  Heaven  interrupted  in  their  bright  career;  the  living 


180 

struck  lifeless  by  a  word;  and  the  dead  raised  from  their 
graves.  Who  can  discern  no  propriety  or  utility  in  "all 
things  continuing  as  they  were  from  the  beginning  of  the 
world,"*  without  any  of  those  occasional  and  auspicious 
suspensions,  revolutions  and  mutations  which  excited  the 
wonder,  strengthened  the  faith,  quickened  the  devotion,  and 
sanctified  the  lives  of  the  men  of  antiquity.  Nothing  now 
occurs,  say  they,  to  provoke  the  conviction  and  acknow- 
ledgment that  •*this  is  the  finger  of  Go(i."f 

Others  are  offended  because  in  the  present  state  of  things 
the  tares  and  the  wheat  grow  together  indiscriminately;  be- 
cause prosperity  and  adversity  are  alike  indecisive  of  man's 
moral  contlition;  the  race  not  always  being  to  the  swift,  nor 
the  battle  to  the  strong;  success  frequently  being  wanting 
to  the  exertion  of  the  upright,  while  she  follows  in  the  train 
of  the  most  unworthy;  because,  as  they  reason,  this  imdis- 
tinguishing  treatment  of  the  good  and  the  wicked,  with- 
draws encouragement  from  virtue,  and  administers  it  to  vice. 

And  others,  again,  cavil  at  the  Almighty,  because,  when 
iniquity  abounds,  he  sees  fit,  in  certain  cases,  to  abandon 
things  to  their  natural  operation;  to  permit  corruption  to 
engender  corruption,  vice  to  feed  on  vice,  misery  to  become 
more  miserable,  and  the  counsels  of  folly  to  eventuate  in 
the  perdition  of  the  fool;  instead  of  interposing  his  irresisti- 
ble exertions  in  some  preternatural  or  novel  manner,  to 
restore  righteousness,  order,  and  peace  to  their  station  in 
the  world. 

Many  of  you,  doubtless,  will  perceive  at  a  glance,  that 
these  views  are  entirely  erroneous.  What  is  it  that  can 
give  rise  to  them?  Where  are  we  to  look  for  the  causes  of 
this  j)erverse  spirit  of  dissatisfaction?  This  must  be  an- 
swered in  the  first  place;  and  afterward  I  will  advance  a  few 
particulars  that  may  place,  in  a  striking  point  of  light,  the 
9  ^reat  impropriety  of  such  views  of  the  divine  procedures. 

In  the  first  place. — What  is  it?     Self-conceit — an  inordi-. 

*  2  Peter,  iii.  4.        f  Exodus,  viii.  19. 


181 

iiate  estimation  of  our  own  understanding — is  no  incon- 
siderable source  of  this  vicious  propensity.  It  often  hap- 
pens that  men  think  themselves  wiser  than  their  Maker;  at 
least,  we  can  account  for  their  conduct  on  no  otlier  princi- 
ple. They  constitute  their  judgment  the  criterion  of  fitnt-ss 
and  unfitness  in  the  dispensations  of  providence.  "Such  a 
method  appears  to  them  to  be  the  most  eligible  for  the  gov- 
ernment of  the  world;  therefore,  it  is  the  most  eligible. 
They  would  have  adopted  such  a  particular  plan,  had  things 
been  under  their  direction;  therefore,  the  Deity  ought  to 
have  adopted  it."  This  language  may  be  thought  too  ex- 
travagant to  be  imputed  to  any  of  God's  rational  creatures; 
but  if  there  be  such  a  thing  as  language  in  conduct,  it  cer- 
tainly is  the  language  of  a  multitude  of  inflated  mortals, 
who  presume  with  their  measured  capacities  to  embrace  in- 
finitude. The  human  intellect  is  well  fitted  to  the  sphere 
through  which  it  was  designed  to  range;  but  let  it  not  as- 
pire to  scale  the  Heaven  of  Heavens. 

While  counterfeit  wisdom  is  one  source  of  this  perverse 
propensity,  real  ignorance  is  undoubtedly  another.  I  do  not 
mean  that  imperfection  which  characterizes  every  finite 
mind  when  contrasted  with  boundless  intelligence;  nor  yet 
that  imbecility  which  unavoidably  adheres  to  the  intellectu- 
al faculties  of  fallen  man.  I  mean  the  absence  of  that 
knowledge  which  results  from  the  diligent  study  of  divine 
things,  from  humble,  devout,  and  assiduous  meditation  on 
the  ways  and  works  of  God.  **The  works  of  the  Lord  are 
great,""  says  the  Psalmist,  "sought  out  of  all  them  tliat  have, 
pleasure  therein;"*  but  there  are  numbers  who  have  no 
pleasure  in  them,  and  will  be  at  no  trouble  to  investigate 
them.  And  yet  these  of  all  others,  are  the  very  men  most 
ready  to  criticise  and  censure  them. 

Further. — A  certain  hastiness  or  temerity  of  temper  be- 
trays not  a  few  into  this  sin  against  God.  A  hasty  decision 
is  very  rarely  a  correct  decision.     A  wise  and  candid  man 

*  Psalm,  cxi.  2. 


182 

will  be  cautious  how  lie  permits  himself  to  pass  sentence  on 
the  conduct  of  his  neighbour — to  charge  him  with  folly — 
or  to  ascribe  evil  motives  to  his  transactions.  How  much 
more  so  when  he  thinks  or  speaks  of  the  ways  of  him  whose 
understanding  is  infinite — whose  faithfulness  reacheth  un- 
to the  clouds — whose  compassions  fail  not — whose  purity  is 
totally  insusceptible  of  a  stain.  But,  inasmuch  as  wise  and 
candid  men  are  rare;  and  inasmuch  as  no  man  upon  earth 
is  always  as  wise  and  always  as  candid  as  he  ought  to  be; 
the  dispensations  of  God's  providence  and  grace  are  apt  to 
be  estimated  with  a  precipitancy  of  decision  wiiich  cannot 
be  too  pointedly  censured.  It  is  with  reference  to  this 
fault,  among  others,  that  the  author  of  Ecclesiastes  has 
given  us  the  following  advice:  <'Be  not  rash  with  thy  mouth, 
and  let  not  thy  heart  be  hasty  to  utter  any  thing  before  God; 
for  God  is  in  Heaven,  and  thou  upon  earth;  therefore  let  thy 
words  be  few."* 

Jgain: — how  often  does  it  happen  that  men  murmur  be- 
cause they  forget;  and  call  Heaven  unkind  because  their 
own  memories  are  faithles;?,  or  their  own  perceptions  dull? 
Such  is  the  wretched  disingenuousncss,  or  the  carnal  stupid- 
ity of  our  nature,  that  those  mercies  of  God,  which  are  new 
every  morning,  and  repeated  every  evening,  are  wont  to 
pass  by  unobserved,  or  noticed  only  for  a  moment.  What 
one  of  God's  works  is  it  that  does  not  record  his  tender  mer- 
cies.' What  one  among  the  nations  of  men  is  it  in  which  he 
hath  left  himself  "without  witness?"!  «0  how  great  is  his 
goodness  to  the  children  of  men?" — too  many  of  whom,  in 
the  mean  while,  unmindful  of  the  rock  whence  they  are  hewn; 
of  the  shield  that  protects;  and  the  sun  that  lights,  warms, 
and  nourishes  them,  ask,  "why  is  not  that  goodness  greater?" 

Once  more: — Vitiated  habits  and  affections  dispose  men 
more  powerfully,  perhaps,  than  any  other  cause,  to  com- 
plain of  the  ways  of  Heaven.  When  men  become  so  inured 
to  vice — so  perfectly  enthralled  by  the  spirit  that  works  and 

*  Eccles.  V.  2.        t  See  Psalm  cxlv. 


183 

rules  in  the  children  of  disobedience*  as  ^<tocall  good  evil,  and 
evil  good;  to  put  darkness  for  light,  and  ligiit  fur  darknessj 
bitter  for  sweet,  and  sweet  for  bitter;"*  it  is  not  to  be  imag- 
ined tliat  they  can  avoid  running  into  perpetual  mistakes 
in  attempting-  to  reason  respecting  the  divine  operations; 
neither  is  it  to  be  imagined  tliat  they  will  forbear  murmur- 
ing against  an  order  of  tilings  which  imposes  unwelcome 
restrictions  on  the  right  of  sinning.  Nothing  is  more  com- 
mon than  to  hear  persons  who  have  involved  themselves  in 
crimes  cognizable  by  the  civil  tribunals,  declaiming  against 
the  whole  system  of  the  jurisprudence  uiider  which  they  suf- 
fer, and  reviling  those  wiio  are  appointed  to  administer  it. 

I  am,  in  the  next  jdace,  to  offer  a  few  particulars  that  may 
place  in  a  clear  and  striking  point  of  light,  the  great  impro- 
priety of  indulging  in  this  querulous  temper,  in  relation  to 
the  divine  works  and  ways. 

And  first;  let  it  never  be  forgotten  that  he  who  made  all 
things,  is  inconceivably  wise.  He  hath  ordained  all  his 
works  by  number,  weight,  and  measure.  The  Lord  is  a 
God  of  knowledge.  His  understanding  is  infinite.  He  is 
light;  and  in  him  is  no  darkness  at  all.  The  system  of 
the  universe  argues  the  perfect  intelligence  of  its  Creator. 
His  revelation  establishes  irrefutably  the  same  truth.  We 
are  taught  that  all  things  are  naked  and  open  to  his  eye,  in 
all  their  indefinitely  multiplied  connections  and  dependencies; 
that  he  cannot  be  in  ignorance;  that  he  is  incapable  of  er- 
ror; that  all  his  work^.  are  done  in  truth;  that  whatsoever 
he  doeth,  nothing  can  be  put  to  it,  nor  any  thing  taken 
from  it. 

Second. — It  is  of  equal  importance  to  keep  in  mind  con- 
tinually, that  the  Divine  Goodness  is  unsearchable;  and 
that  its  operations  are  directed  by  that  infinite  understand- 
ing and  perfect  knowledge,  of  which  I  have  just  been  speak- 
ing. It  is  a  provident  goodness;  a  methodized  benevolence, 
if  I  may  venture  to  say  so  without  irreverence.     It  proceeds 

*  Isaiah,  v.  20. 


184 

upon  a  plan.  It  acts  with  a  design.  It  is  shaped  to  an  end 
becomin.g  the  holiness  and  majesty  of  the  ineffable  nature  in 
which  it  is  found.  In  virtue  of  his  essential  power  and  un- 
controled  dominion,  God  could  do  numberless  things,  no 
doubt,  which  he  refrains  from  doing,  knowing  that  it  would 
not  be  right  or  fit  to  do  them.  Who  will  deny,  for  example, 
that  he  might,  if  he  should  see  proper,  make  all  his  moral 
creation  holy  and  happy  by  one  general  and  instantaneous 
act?  Perhaps  this  very  thing  he  would  do,  were  he  to  be 
actuated  by  a  goodness  of  no  higher  or  purer  character  than 
the  mere  impulse  of  natural  benignity.  But  goodness,  in 
the  Deity,  is,  undeniably,  something  infinitely  more  noble 
and  refined  than  this.  It  is  no  blind  and  indiscviminating 
inclination.  It  is  a  worker  together  with  the  wisdom  that 
is  from  everlasting. 

Thikd. —  Co-eternal  wisdom  and  goodness  having  con- 
curred in  ordering  all  things,  it  would  be,  beyond  all  apolo- 
gy, unreasonable  in  any  man  or  angel  to  expect  that  the 
appointed  plan  should  be  interrupted,  enlarged,  abridged,  or 
in  any  way,  how  inconsideiable  soever,  altered,  except  at 
the  bidding  of  necessity.  But  who  is  to  be  the  judge  of  this 
necessity?  Shall  miracles  be  r'  peated  to  gratify  the  unbe- 
liever and  the  doubter  until  they  shall  cease  to  be  miracles, 
and  the  order  of  things  interrupted  by  them,  become  in  its 
turn  miraculous?  Shall  the  dead  be  raised  for  their  convic- 
tion who  have  resolved  to  be  convinced  by  nothing  sliort  of  a 
visible  resurrection?  '*Shall  the  earth  be  forsaken,  and  the 
rock  removed  out  of  his  place,"*  to  accommodate  the4ilans 
of  the  restless  projector?  Shall  the  good  Lord — the  only 
wise  God — who  has  the  greatest  conceivable  objects  con- 
stantly in  view  in  all  his  acts  and  determinations,  step  aside 
from  the  path  he  has  marked  out  for  himself  in  deference  to 
the  murmurs  of  discontented  mortals? 

Fourth. — As  the  pr*  sent  state  is  a  state  of  trial  or  disci- 
pline, the  divine  dispeiisations  are  moulded  and  directed  ac- 

•  Job,  xviii.  4, 


185 

cordingly.  Who  will  undertake  to  affirm  that  heaven  with- 
holds from  him  what  the  circumstances  of  such  a  state  re- 
quire; or  appoints  him  what  they  render  inexpedient  or  im- 
proper? What  duty  is  assigned  to  you — wliat  obligation 
imposed  on  you — which  you  are  essentially  incapacitated  to 
discharge?  Ignorance  cannot  incapacitate  you;  for,  on 
every  indispensable  point,  ignorance  is  vincible.  Natural 
corruption  cannot  incapacitate  you;  tor  if  you  believe  on  the 
Son  of  God,  he  will  make  you  free  from  the  law  of  sin  and 
death,  and  his  Spirit  will  mortify  natural  corruption.  Of 
all  people  upon  earth,  Christians  have  the  least  cause  to  be 
dissatisfied.  If  others  are  ungrateful  when  they  murmur 
and  complain,  they  more.  Have  they  not  redemption  by 
the  blood  of  Jesus,  even  the  forgiveness  of  sins?  Have  they 
not  the  unction  of  the  Holy  Ghost  to  heal  their  moral 
diseases — to  renovate  their  hearts  ami  their  principles — and 
to  make  them  victorious  in  the  conflicts  of  temptation? 
Have  they  not  the  lively  oracles  of  truth — and  the  ministry 
and  sacraments  of  reconciliation?  <»What  could  have  been 
done  more  to  Christ's  vineyard,  that  he  has  not  done  in  it?'* 
«0  foolish  people,  and  unwise!"  0  thankless  people,  and 
dead  to  every  generous  and  upright  sentiment;  who  permit 
themselves  to  complain  of  those  trials  through  which  their 
faith,  "being  much  more  precious  than  gold  that  perisheth, 
though  it  be  tried  with  fire,  may  be  found  unto  praise,  and 
honour,  and  glory,  at  the  appearing  of  Jesus  Christ."* 

1  hope  the  few  intimations  which  have  been  thrown  to- 
gether on  this  subject  may  induce  us  to  act  an  ingenuous, 
honest,  and  candid  part  towards  Heaven.  Let  him  who  is 
your  Creator,  Redeemer,  and  Sanctifier,  have  credit  for  the 
ample  care  he  has  been  pleased  to  take  of  your  present  and 
everlasting  interests.  Every  privilege  you  enjoy,  and 
many,  assuredly  you  do  enjoy,  brings  in  its  train,  a  result- 
ing duty.  Your  life  is  admitted  to  be  a  succession  of  labours 
and  struggles.    But  make  the  expected  use  of  it,  and  it  wil} 

•  1.  Peter,  i.  7. 


186 

comluct  you  to  an  eternity  of  rest.  Cultivate  faith  and  ho- 
liness. Fear  God,  and  keep  his  commandments.  For  great 
will  be  your  condemnation,  if,  at  the  last  great  vintage,  tl»e 
Lord  of  the  vineyard  shall  see  cause  to  make  the  expostula- 
tory  appeal,  "what  could  have  been  done  more  to  my  vine- 
yard that  I  have  not  done  in  it?  wherefore,  when  I  looked 
that  it  should  bring  forth  grapes,   brought  it  forth  wild 


^la^iiosr  sialic 


THE  INTERNAL  SUFFERlIfGS  OF  CHRISTY 


MARK,  XV.  34. 


*<And  at  the  ninth  hour  Jesus  cried  with  a  loud  voice^  saying, 
Eloi!  eloi!  lama  sabachthani?  which  is,  being  interpretedt 
My  God!  my  God!  why  hast  thou  forsaken  me?'* 


Great  and  marvellous  is  the  work  of  redemption;  the  God 
of  Heaven  manifested  in  human  flesh;  "coming  to  his  own, 
and  his  own  rejecting  him;"*  eternal  justice,  truth,  and  good- 
ness, apparently  sanctioning  tlie  iniquity  and  oppression  of 
wicked  men,  by  abandoning  the  most  excellent  of  the  sons  of 
men,  the  chiefest  among  among  ten  thousand,  to  the  malev- 
olence of  triumphant  enmity.  Never,  through  thirty-three 
years  of  humble  suffering,  did  the  man  of  sorrows  experi- 
ence such  anguish  of  soul  as  when  he  uttered  the  exclama- 
tion, "My  God!  my  God!  why  hast  thou  forsaken  me?" 

This  expression,  which  is  contained  in  the  latter  clause 
of  the  verse  that  has  been  read  in  your  hearing,  shall  form 
the  subject  of  the  present  discourse. 

Let  us  consider  the  import  of  the  expression,  "forsaken," 
as  here  used;  let  us  endeavour  satisfactorily  to  ascertain  in 
what  sense  it  might  be  said  that  God,  whose  love  of  moral 
goodness  is  unchangeable,  whose  compassions  are  infinite, 
whose  truth  and  whose  faithfulness  endure  forever,  aban- 
doned our  guiltless  Saviour,  his  own  beloved  Son.  in  the 
struggles  of  the  cxpirin^i;  hour.  This  is  the  more  necessa- 
ry, as  many  mistaken  notions,  I  am  persuaded,  are  enter- 

•John,  i.ll. 


188 

tained  on  this  subject,  and  many  unadvised  explications 
given  of  it.  Nor  can  it  be  improper  that  we  endeavour  to 
instamp  on  our  minds  correct  and  lastin.a^  impressions  of 
every  incident  and  circumstance  of  our  Lord's  mediatorial 
functions;  inasmuch  as  not  his  death  only,  but  all  the  events 
of  his  publick  and  official  life,  have  this  day  been  commemo- 
rated in  the  holy  Eucharist. 

Certainly,  then,  we  are  not  to  infer  from  this  exclama- 
tion of  Jesus  Christ,  that  he  was  under  the  least  ap])rehen- 
sion  that  God,  his  father,  was  actually  displeased  with  him, 
or  that  the  thunders  of  the  divine  wrath  and  indi.ejnation 
were,  in  very  deed,  directed  against  him  as  against  a  sin- 
ner. It  is  impossible  that  he  sliould  apprehend  what,  in  the 
nature  of  things,  could  not  be  true.  "No  man  knoweth  the 
Father  save  the  Son;'*  and  he  well  knew  him.  He  well 
knew  that  "the  righteous  Lord  loveth  righteousness,  and  that 
the  eyes  of  his  favour  behold  the  upright."  As  long  as 
God  exists,  he  cannot  cease  to  delight  in  piety  and  virtue; 
he  cannot  cease  to  cherish  the  pious  and  virtuous.  What- 
ever some  may  think  of  the  imputation  of  our  guilt  to  the 
Redeemer,  there  can  be  no  imputation  of  guilt,  except  as  to 
its  penal  consequences.  A  God  of  unsearchable  wisdom 
and  infinite  understanding  may  see  fit  to  appoint  an  inno- 
cent being  to  sustain  the  severest  of  temporary  sufferings, 
in  the  place,  and  for  the  benefit  of  a  guilty  being;  but  a  God 
of  everlasting  truth  and  faithfulness  can  never  so  far  for- 
get his  gracious  promises,  nor  ever  so  far  confound  the  un- 
changeable distinctions  of  right  and  wrong,  as  to  be  dis- 
pleased with  t!ie  most  perfect  obedience  that  couid  possibly 
be  rendered  to  his  will,  or  to  recompense  the  most  transcen- 
dant  virtue  with  the  manifestations  of  his  fierce  anger.  So 
that  with  respect  to  this  doctrine  of  the  imputation  of  sin, 
we  ought  ever  to  discriminate  between  God's  indignation 
against  sin,  and  the  penal  effects  of  it.  He  cannot  but  be 
indignant  against  a  sinner,  although  for  wise  and  gracious 
reasons,  the  penal  effects  of  his  indignation  may  be  trans- 


1^9 

ferred  from  the  sinner  to  one  who  knows  no  sin.  It  would 
have  ill-befitted  the  character  and  office  which  Jesus  was 
appointed  to  fill,  that  guile  should  be  found  In  his  moutli. 
Spotless  perfection  was  essential  to  the  merit  of  his  atone- 
ment. With  this  perfection  he  was  lichly  adorned.  ««He," 
of  a  truth,  "knew  no  sin;  neither  was  guile  found  in  his 
mouth."  He  was  a  man  after  God's  own  heart.  And  is  it 
to  be  imagined  that  he  was,  at  any  period  of  his  sufferings, 
or  in  any  circumstances  of  melancholy  or  desertion,  the 
true  and  proper  object  of  God's  fiery  indignation?  It  is 
not  to  be  imagined;  for  it  is  impossible.  It  is  not  to  be  imag- 
ined; for  holy  scripture  asserts  the  contrary.  Holy  scrip- 
ture declares  that  because  <*Like  a  good  shepherd,  he  laid 
down  his  life  for  the  sheep  of  his  Father's  pasture,  thereforef 
did  his  Father  love  him."*  And  is  it  to  be  believed  that  God 
can  both  love  and  be  enraged  against  any  being  at  one  time 
and  in  the  same  event?  Is  it  to  be  believed  that  God  could 
love  his  Son  because  he  died  for  us,  and  yet  that  the  suffer- 
ings experienced  by  that  Son  in  doing  that  for  which  he  was 
beloved,  were  the  visitations  of  God's  anger  against  him? 

Now,  as  such  a  transfer  of  displeasure  tVom  sin,  that 
merits  it,  to  the  most  excellent  virtue,  which  cannot  possibly 
provoke  it,  is  unreasonable,  absurd,  and  by  no  means  to  be 
imagined,  I  must  be  allowed  to  repeat  what  has  already 
Tieen  observed,  that  our  Lord,  in  making  the  exclamation 
in  the  text,  did  not,  in  the  most  remote  degree,  apprehend 
himself  to  be  the  object  of  his  F'ather's  displeasure.  With 
such  an  apprehension,  many  cin  umstances  of  his  conduct 
are  irreconcilable.  Was  the  memorable  prayer  which  he 
offered  for  his  murderers  consistent  with  such  an  apprehen- 
sion? "Father  forgive  them;  for  they  know  not  what  they 
do!"f  Ought  we  not  in  reason  to  conclude  from  this  prayer, 
that  he  was  secure  of  possessing  his  Father's  love,  which 
alone  could  entitle  him  to  intercede  in  this  manner  in  be- 
half of  others?     Was  the  assurance  which  he  gave  tJie  peni- 

•  >lohn,  X.  17,        f  Luke,  xxiii.  34, 


19a 

tent  malefactor  consistent  with  such  an  apprehension?  <'To- 
day  thou  shalt  be  with  me  in  Paradise."*  Ought  we  not 
in  reason  to  conclude  from  this  assurance,  that  he  was  in- 
fallibly certain  the  Heavens  were  to  receive  him,  till  the 
times  of  the  restitution  of  all  things?  That  he  had  power 
to  admit  others  into  an  association  with  him  in  glory?  and, 
consequently,  that  he  had  not  lost  his  Father's  love  «,nd  ap- 
probation? Were  his  dying  words  consistent  with  such  an 
apprehension?  "Fatiier,  into  thy  hands  I  commend  my 
spirit."!  Do  not  these  words  imply  a  conviction  that  his 
Father  was  well  pleased  with  him,  and  disposed  to  receive 
liim  into  his  bosom?  Finally;  were  those  expressions  of  his 
to  which  I  have  already  alluded,  consistent  with  such  an 
apprehension?  "I  am  the  good  shepherd:  the  good  shep- 
herd giveth  his  life  for  the  sheep. ":j;  "Therefore  doth  my 
Father  love  me,  because  1  lay  down  my  life."§ 

Thus,  we  have  seen  both  that  our  blessed  Lord  had  no 
reason  to  suppose  himself  the  object  of  his  Father's  dis- 
pleasure, and  that,  in  fact,  he  was  in  no  degree  apprelien- 
sive  of  it;  and  consequently,  we  must  account,  on  some  other 
principle,  for  his  exclamation,  *«My  God!  My  God!  why 
hast  thou  forsaken  me?" 

Our  Lord  may  be  said  to  have  been  forsaken  by  his  Fa- 
ther, in  that  those  mighty  succours  were  withdrawn  which 
had  favoured  him  in  the  extremity  of  former  conflicts.  He 
was  left  to  tread  the  wine-press  alone.  In  his  own  stiength 
he  had  to  encounter  the  malice  of  enmity,  and  the  weakness- 
es of  nature.  On  a  former  occasion,  in  his  agony,  "there 
appeared  an  angel  unto  him  from  Heav«Mi,  strengthening 
him."||  "Now,  without  friend  or  auxiliary,  he  contended 
against  "principalities  ajid  powers,  against  the  rulers  of  the 
darkness  of  this  world,  against  spiritual  wickednesses  in 
high  places." 

^^am;— Our  Lord  may  be  said  to  have  been  forsaken  by 
his  Father,  inasmuch  as  the  light  of  the  divine  countenance 

•  Luke,  xxiii.  43.      f  Luke,  xxiii.  46.       ^  John,  x.  IL      §  John,  x.  17. 
R  Luke,  xxii.  43. 


191 

was  obscured  to  him.  It  is  evident  and  undeniable  that 
good  men  enjoy  a  certain  freedom  of  intercourse  with  the 
God  of  Heaven,  to  which  men  of  the  world,  and  men  of 
pleasure,  that  is,  the  mass  of  unbelievers,  are  utter  stran- 
gers. And  it  is  reasonable  to  suppose  that  this  intercourse 
would  subsist  in  a  more  than  common  degree  of  familiarity 
and  suavity  between  God  the  Father  and  his  only  begotten 
Son,  the  brightness  of  his  glory,  and  the  express  image  of 
Lis  person.  Long  had  such  intercourse  subsisted.  But  at 
length  there  was  a  time  when  its  freedom  was  restrained. 
At  length  there  was  a  time  when  Jesus  cried  with  a  loud 
voice,  and  said,  "My  God!  my  God!  why  hast  thou  forsaken 
me?"  Why  is  it  that  this  darkness  that  covers  the  earth  is 
but  a  faint  emblem  of  the  black  and  comfortless  clouds  that 
shrouds  my  soul?  Why  must  thy  Son,  in  whom  thou  hast 
declared  thyself  well  pleased,  and  whom  thou  hast  permitted 
to  walk  in  the  light  of  thy  countenance,  why  must  he  breathe 
his  last  sigh  in  the  unpropitious  midnight  of  impervious  and 
joyless  gloom? 

Further: — Our  Lord  may  be  said  to  have  been  forsaken 
by  his  Father,  in  as  far  as  his  extreme  sufferings  were  pro- 
longed. For  six  hours  had  he  endured  the  pains  of  cruci- 
fixion, together  with  the  contemptuous  insults  of  a  misguid- 
ed people.  At  the  ninth  hour,  when  the  bloody  and  savage 
scene  was  drawing  near  a  close,  he  uttered  the  pathctick 
exclamation,  "My  God!  my  God!  why  hast  thou  forsaken 
me?" 

To  what  has  been  said,  I  will  only  add,  it  appears  to  me 
not  improbable  that  our  Lord,  at  the  time  he  made  this  ap- 
peal to  his  Father's  love,  was,  more  than  he  commonly  had 
been,  exposed  to  the  malevolent  attempts  of  the  evil  spirit. 
You  cannot  forget  his  own  words  to  the  chief  priests  and 
captains  of  the  temple,  and  the  elders,  who  came  to  take 
him;  words  spoken  in  the  near  prospect  of  his  extreme  and 
most  bitter  passions;  words  of  mysterious  and  frightful  im- 
port;  "This  is  your  hour,  and  the  power  of  darkness."*  It  is 

*Luke.sxii.  52.53. 


19?i 

in  seasons  of  melancholy  and  dejection;  it  is  in  pains  of  body 
and  mental  agitations,*  that  this  formidable  angel  has  us 
most  at  his  command.  To  his  noxious  power  I  am  inclined 
to  ascribe  much  of  that  de])ression  of  soul  which  prom  oted 
the  cry,  *«My  God!  my  God!  why  hast  thou  forsaken  mt  ?" 
To  the  same  source,  indeed,  may  be  referred  many  of  those 
circumstances  of  extreme  distress  that  signalized  the  last 
moments  of  his  unparalleled  life.  Hence,  "was  his  soul 
exceeding  sorrowful,  even  unto  death."*  Hence,  was  "his 
sweat,  as  it  were,  great  drops  of  blood  falling  to  the  ground."! 
Hence,  "he  fell  on  his  face,  and  prayed,  saying,  0!  my  Fa- 
ther, if  it  be  possible,  let  this  cup  pass  from  me!":j;  The  mar- 
tyrs of  Jesus  have,  witliout  shrinking,  encountered  death  in 
its  most  appalling  forms;  Jesus  himself  was  cast  down  and 
disquieted  as  the  last  hour  of  agony  drew  near.  Is  there  not 
something  preternatural  in  this?  something  that  leads  us  to 
ascribe  it  immediately  to  the  accursed  power  of  darkness? 

But  it  is  time  that  I  endeavour  to  assign  some  reasons  for 
that  desertion  in  the  hour  of  needed  assistance,  concerning 
which  our  Lord  tlms  affectionately  expostulates  with  his 
Father. 

First. — Christ  was  forsaken,  in  the  view  that  has  been 
taken  of  the  expression,  in  order  to  enhance  the  worth  of 
the  sacrifice  which  he  offered  for  the  sins  of  the  world. 
That  he  did  in  reality  offer  himself  up,  a  sacrifice  of  pro- 
pitiation for  human  guilt,  is  a  truth  which  cannot  be  deni- 
ed. It  is  an  all-important  pillar  of  the  divine  fabrick  of 
Christianity,  and  that  fabrick  must  stand  or  fall  with  it. 
Verily,  "he  bare  our  sins  in  his  own  body  on  the  tree."§ 
Verily,  "we  have  redemption  through  his  blood,  the  forgive- 
ness of  sins,  according  to  the  riches  of"  the  divine  "grace."|{ 
Ts'ow,  it  is  to  be  observed  that  the  sentence  of  condemna- 
tion denounced  against  sinners,  by  no  means  terminates  in 
bodily  sufferings.  Its  execution  reaches  to  the  very  soul; 
which,  sooner  or  later,  it  pierces  with  unutterable  anguish, 

*  Matth.  xxvi.  38.    f  Luke,  xxii.  44.    :t  Matth.  xxvi.  39.  §  1  Per,  ii.  24 
llEph.  i.7. 


193 

Hence,  it  became  necessary  that  our  blessed  Redeemer,  in 
sustaining  for  us  the  penalty  of  our  guilt,  sliould  suffer  in 
his  spiritual,  as  well  as  his  material  part.  But  in  what  way 
could  the  soul  of  innocence  itself  be  made  to  suffer?  Con- 
science, the  worm  that  never  dies,  could  find  no  food  for 
his  cori'osive  tooth  in  the  heart  that  never  knew  a  sin. 
Fears  of  futurity  could  have  no  place  with  him  who  knew 
that  he  was  shortly  to  regain  the  glory  which  he  had  en- 
joyed before  the  world  was.  The  soul  of  the  great  Re- 
deemer could  only  be  made  to  suffer  by  that  desertion  con- 
cerning which  he  uttered  the  filial  and  fiducial  lament,  "My 
God!  my  God!  why  hast  thou  forsaken  me?"  The  soul  of 
the  great  Redeemer  could  only  be  made  to  suffer  by  the 
mysterious  interruption  of  that  fellowship  with  the  Father  of 
spirits  wiiich  he  had  enjoyed  to  an  inconceivable  degree,  in 
consequence  of  the  substantial  union  between  the  Father  and 
the  Son.  By  this  spiritual  desertion,  superadded  to  his  bod- 
ily sufferings,  he  brought  a  sacrifice  to  the  altar,  whose 
meritorious  perfection  hath  redeemed  a  fallen  world.  This, 
therefore,  we  may,  without  hesitation,  admit  as  one  reason 
why  our  Lord  was  "forsaken,"  in  our  view  of  the  expres- 
sion. 

Second. — We  are  taught  to  regard  it  as  a  very  great  re- 
commendation of  our  blessed  Master  in  the  discharge  of  his 
intercessory  office,  that  "we  have  not  an  high  priest  w  ho  can- 
not be  touched  with  a  feeling  of  our  infirmitiesj  but  was  in  all 
points  tempted  like  as  we  are,  yet  without  sin."*  Hunger, 
thirst,  grief,  poverty,  contempt,  oppression,  persecution, 
bodily  weakness,  anguish  of  mind;  these  he  knew,  intimate- 
ly and  experimentally  knew;  and  at  the  last  was  forsaken 
by  the  consolations  of  the  paternal  presence.  Tlie  soul  of 
the  upright  can  bear  without  sinking  the  pressure  of  all  the 
evils  of  this  momentary  life,  if  God  is  pleased  to  lift  up  the 
light  of  his  countenance  upon  her.  But  when  that  Heav- 
enly light  is  overshadowed^  when  the  sun  of  her  glory  is 

•  Heb.  iv.  15. 

Aa 


194 

shorn  of  liis  beams;  when  Jehovah  witljdraws  the  manifes- 
tations of  his  presence,  or  when  melancholy  persuades  her 
that  he  hath  forgotten  to  be  gracious;  whither  shall  she  di- 
rect her  flight  in  quest  of  peace  and  happiness?  To  «*him 
whom  it  behoved  in  all  things  to  be  made  like  unto  his  suf- 
fering brethren:"*  to  that  "merciful  and  faithful  high 
priest  in  t!)ings  pertaining  to  God,"  who,  "for  in  that  he 
himself  has  suffered,  being  tempted,  is  able  to  succour  them 
that  are  tempted."  To  him,  wlio,  knowing  experimentally 
what  it  is  to  be  debarred  the  light  of  God*s  countenance,  can 
sympathize  with  the  ingenuous  soul  when  left  to  walk  in 
darkness;  and  who  at  a  proper  season,  will  disperse  the 
intervening  clouds,  and  again  illuminate  her  path.  Here, 
then,  we  are  furnished  with  another  reason  why  Jesus  was 
at  this  time  forsaken  by  his  Father  in  our  view  of  the  ex- 
pression: it  was  in  order  to  magnify  his  priestly  and  inter- 
cessory office. 

Once  more. — Our  Lord,  being  the  predicted  seed  of  the 
woman,  was  deserted  for  a  season,  that,  in  the  event  he 
might  triumph  more  gloriously  over  the  ser'pent  and  his 
seed.  Satan  had  tempted  him  in  the  wilderness,  and  had 
been  repulsed.  A  contest  of  superiour  magnitude  now  cal- 
led for  our  Redeemer's  highest  exertions.  He  was  exposed 
to  the  infuriate  malice  of  men  and  devils.  Angels,  that  mi- 
nistered to  him  after  the  temptation  in  the  wilderness,  now 
stood  aloof.  God,  who,  at  his  baptism  and  transfiguration 
had  proclaimed  him  his  well-beloved  Son,  withdrew  his  pre- 
sence. "My  God,  my  God,  why  hast  thou  forsaken  me? 
why  art  thou  so  far  from  helping  me?"t  "0  blessed  Jesus! 
when  thou  wert  forsaken,  then  wert  thou  most  beloved." 
The  God  who  seemed  to  forsake  thee,  the  God  who  hid  his 
countenance  like  the  sun  that  would  not  behold  thy  awful 
struggles,  was  planning  new  triumphs  for  thee.  He  left  it 
to  thine  own  right  arm  to  work  salvation  for  thee.  It  was 
then  that  satan  fell  like  lightning  from  Heaven.      It  was 

•  Ileb,  ii.  17.  18.  f  Psalm,  xxii.  1. 


195 

then  that  clioirs  of  angels  who  delighted  to  minister  unto 
thee,  shouted  thy  victory  over  the  powers  of  darkness. 
"Who  is  this  that  cometii  from  Edom,  with  dyed  garments 
from  Bozrah?  This  that  is  glorious  in  his  apparel,  travel- 
ling in  the  greatness  of  his  strength?  I  that  speak  in  righte- 
ousness^ mighty  to  save.  Wherefore  art  thou  red  in  thine 
apparel,  and  thy  garments  like  him  that  treadeth  in  the 
wine-fat?  I  have  trodden  the  wine  press  alone:"*  "mine  own 
arm  and  my  right  hand  have  gotten  methe  victory."f  Thus 
was  our  Lord  Jesus  Christ  for  a  season  deserted,  that  in 
the  issue  he  might  triumph  more  gloriously  in  the  redemp- 
tion of  the  world. 

I  might  add  that  another  Aery  probable  reason  for  this 
desertion,  was,  tliat  our  Redeemer  might  exemi)lify  in  his 
own  life  and  death,  the  exalted  virtues  of  patience,  resigna- 
tion, and  perseverance,  together  with  their  sure,  though  of- 
ten long-delayed  rewards.  But  I  will  detain  you  no  longer 
than  simply  to  remark,  how  different  the  present  state  of 
the  divine  Jesus  from  that  in  which  he  uttered  the  exclama- 
tion, "My  God!  my  God!  why  hast  thou  forsaken  me?'* 
Then,  suspended  on  the  cross,  a  spectacle  to  angels  and  to 
men;  now,  exalted  at  the  right  hand  of  God  the  Father  Al- 
mighty, in  glory  everlasting!  then,  breathing  out  his  soul 
under  the  weight  and  penalty  of  transgressions  not  his  own; 
now,  seated  on  the  throne  of  immortality,  dispensing  life 
and  salvation  to  the  world!  then,  insulted  by  the  outrages 
of  the  most  worthless  of  mankind;  now,  adored  by  thou- 
sands of  thousands  and  ten  thousand  times  ten  thousand  min- 
istering spirits  of  light!  then,  hunted  to  death  by  the  denun- 
ciations of  a  savage  multitude,  "crucify  him — crucify  him;" 
now,  saluted  by  the  armies  of  Heaven,  "saying  with  a  loud 
voice,  worthy  is  the  Lamb  that  was  slain  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honour,  and  glo- 
ry, and  blessing!"  then,  singly,  and  without  helper  or 
friend,  conflicting  with  earth  and  hell;  now,  by  his  spirit 

*  Isaiah,  Ixiii.  1.— 3.        f  Psalm,  xcviii.  1. 


196 

most  powerfully  and  effectually  interceding  for  the  whole 
human  race;  and  especially  leading  the  sacramental  host  of 
his  elect  to  victory,  defending,  encouraging,  redeeming,  and 
crowning  those  who  swear  fidelity  to  him  in  the  everlasting 
covenant  sealed  by  liis  blood;  and  wl.o  testify  their  love  to 
him,  by  endeavouring,  in  the  integrity  of  their  hearts,  to 
keep  all  his  commandments] 

It  is  thus,  my  beloved  brethren,  that  we  should  testify  our 
love  to  Christ.  It  is  not  enough  that  we  in  words  acknow- 
ledge him  to  he  our  only  Saviour.  It  is  not  enough  that  we 
praise  him  with  our  lips.  Our  hearts  must  adore  him.  Our 
lives  must  do  him  homage.  Remember  it  was  for  us  that 
lie  willingly  endured  the  last  possible  extremity  of  wretch- 
edness, the  deprivation  of  God's  consoling  presence:  for  us 
he  "cried  with  a  loud  voice,  saying,  My  God!  my  God!  why 
hast  thou  forsaken  me?"  And  shall  we  not  love  him  who 
first  loved  us?  loved  us  even  unto  death?  Yes,  0  Lord  Je- 
sus, our  adorable  Saviour!  we  do  love  thee;  and  to  prove 
our  sincerity  we  will  endeavour  to  keep  thy  commandments. 
Thy  commandments  are  not  grievous.  They  lead  to  true 
felicity  here  and  hereafter.  Assist  us  by  the  all-powerful  in- 
fluences of  thy  Holy  Spirit  to  follow  thy  steps;  and  in  the 
uprightness  of  our  lives  to  transmit  some  features  of  thy 
great  and  bright  example  to  those  who  shall  come  after  us? 
—Amen. 


ON  THE  DEATH  OF  CHRIST. 

A  SACRAMEJ^T.iL  DISCOURSE. 


ST.    MARK,  XV.  37. 

^*Jlnd  Jesus  cried  with  a  loud  voicCf  and  gave  up  the  Ghost.^* 


These  words,  brethren,  refer  to  an  event,  at  the  consum- 
mation of  which  the  veil  that  covered  the  most  holy  place 
was  rent  from  tlie  top  to  the  bottom,  the  graves  yielded  up 
their  dead,  the  earth  quaked,  the  Heavens  were  enwrapped 
in  clouds,  and  nature  was  convulsed  to  her  centre.  This 
awful  event  we  are  now  assembled  to  commemorate. 
Lend  me  your  attention,  therefore,  whilst,  waving*  the  cere- 
mony of  preamble,  I  enter  upon  the  immediate  considera- 
tion of  it. 

The  present  exercise  shall  offer  four  views  of  the  death  of 
Christ;  it  is  an  atonement  for  the  sins  of  the  world;  it  is  the 
substance  of  ancient  types  and  the  accomplishment  of  ancient 
predictions;  it  is  a  crime  on  the  part  of  his  murderers,  un- 
paralleled in  the  annals  of  human  guilt;  it  is  a  source  and 
spring  of  perfect  morality. 

In  the  first  place. — We  are  to  view  the  death  of  Christ 
as  an  atonement  for  the  sins  of  the  world.  That  such  was 
its  nature  and  tendency;  is  abundantly  evident  from  the  cir- 
cumstances attending  it;  and  perhaps  from  nothing  more 
than  the  otherwise  inexplicable  terrors  which  seized  our 
Lord  at  the  prospect  of  his  decease.  Never,  apparently, 
was  any  man  more  shaken  at  the  approach  of  death  than 


198 

was  Jesus  Christ;  and  yet  certainly  never  liad  any  man  so 
little  cause  of  alarm  at  the  approach  of  death. 

Never,  apparently,  was  any  man  more  shaken  at  the  ap- 
proach of  death  than  was  Jesus  Christ.  Witness  Gcthsemane 
and  witness  Calvary.  The  sacred  writers  tell  us  of  the 
sorrow  he  experienced.  "My  soul  is  exceeding  sorrowful, 
even  unto  death."*  They  tell  us  of  his  agony:  "and  heing 
in  an  agony,  he  prayed  more  earnestly;  and  his  sweat  was 
as  it  were  great  <u  ops  of  blood  falling  down  to  the  ground."f 
They  tell  us  of  his  cries  and  tears:  "in  the  days  of  his  flesh,  he 
offered  up  prayers  and  supplications,  with  strong  crying  and 
tears,  unto  him  that  was  able  to  save  him  from  death.":]: 
They  tell  us  that  he  used  such  words  as  these,  "0  my  Fath- 
er, if  it  be  possible,  let  this  cup  pass  from  me:**§  and  in  the 
extremity  of  his  sufferings,  wlien  earth  and  Heaven  seemed 
to  keep  aloof  from  the  persecuted  victim,  they  xlescribe  him 
as  raising  the  cry  of  importunate  agony  to  the  Almighty 
Father;  "My  God!  my  God!  why  hast  thou  forsaken  me?"|| 
Such  were  the  terrors  of  our  Lord  at  the  prospect  of  death. 

But  certainly  never  had  any  man  so  little  cause  of  alarm 
on  this  ground:  never  man  might  be  expected  to  meet  dis- 
solution with  so  much  firmness:  and  that  for  the  following 
reasons. 

First. — Christ  died  confessedly  in  the  service  of  God 
and  man.  But  when  men  suffer  for  those  \\hora  they  love 
and  revere,  their  sufferings  are  ordinarily  borne  with  more 
patience  and  tranquillity. 

Furthtr. — Christ  died  perfectly  assured  of  the  justice  of 
his  cause  and  the  guiltlessness  of  his  life.  When,  in  his  ex- 
piring moments,  conscience  recalls  to  the  sinner  the  memo- 
ry of  his  crimes,  where  is  the  heart  that  will  not  feel  its 
lash?  But  who  will  name  the  crime  that  could  excite  re- 
morse in  the  breast  of  our  Redeemer,  whose  life  was  a  con- 
tinued exhibition  of  every  virtue  and  every  duty,  faith  and 
righteousness,  zeal  and  charity,  prayer  and  meditation? 

•  Mat,  xxvi.  38.     \  Luke,  xxii.  44.      \  Heb.  v,  7.       §  Mat.  xxvi.  39. 
tlMat.  xxvii.  46. 


199 

Ji gain.— Chi'ist  died  fully  couvincctl  of  the  soul's  immor- 
tality. He  who,  having  lived  an  infidel,  expires  in  doubt; 
wlio,  like  the  emperor  of  old,  asks  of  his  departing  spirit, 
whither,  poor  flutterer,  whither  art  thou  going,  and  where 
is  thy  destination?  may  well  shudder  at  the  black  and  shore- 
less gulph  of  non-exist once.  But  he  who  knows  that  when 
dust  returns  to  dust,  the  spirit  returns  to  God  who  gave  it; 
and  that  beyond  these  visible  Heavens,  blissful  abodes  are 
prepared  for  the  spirits  of  the  just  made  perfect;  from  him 
less  terror  might  be  expected.  Jesus  Christ  knew  this.  He 
knew  that  the  soul  is  immortal  and  destined  to  live  ever 
happy  in  the  realms  of  glory  and  peace.  For  by  him  who 
now  died  was  life  and  immortality  brought  to  light. 

Finallij. — Christ  died  assnred  of  the  heavenly  recompense. 
The  place  of  torment;  the  worm  that  never  dies;  the  fire 
that  is  not  quenched;  could  convey  no  fears  to  the  divine 
Saviour,  who  saw  Heaven  open  to  receive  him.  There  were 
circumstances  of  more  than  common  splendour  to  attend 
his  reception.  Because  he  had  made  himself  of  no  reputa- 
tion, God  was  in  return  to  exalt  him  highly  and  give  him  a 
name  above  every  name.  The  clouds  of  Heaven  were  to 
form  his  triumphal  car;  and  angels  and  archangels  and  the 
glorions  hosts  above  were  to  hail  his  approach;  ^'Lift  up, 
your  heads,  0  ye  gates;  and  be  ye  lifted  up,  ye  everlasting 
doors;  and  the  King  of  glory  shall  come  in."* 

I  have  read  of  martyrs  who  have  braved  all  that  is  se- 
vere and  terrible  in  death:  I  have  somewhere  read  of  a  Chris- 
tian woman,  who,  when  persecution  was  at  work  and  mul- 
titudes having  fallen  beneath  its  arm,  had  reddened  with 
their  blood  her  path  to  suffering,  forgetting  the  timidity  of 
her  sex,  said  with  a  heavenly  smile,  "our  persecutors  are 
distributing  crowns,  and  I  am  going  to  receive  one:"  but 
Jesus,  in  the  prospect  of  death,  sweated  as  it  were  great 
drops  of  blood;  and  in  the  pains  of  death,  cried  aloud,  "My 
God!  my  God!  why  hast  thou  forsaken  me?"t  Inexplicable 
mystery! 

*  Psalm,  xxiv.  7.       f  Mat.  xxvii.  46. 


soo 

And  is  it,  then,  really  inexplicable?  To  them  who  reject 
the  atonement,  un<iuestionably  it  is.  To  them  who  in  faith 
receive  this  doctrine,  the  mystery  is  unfolded.  Christ  "was 
wounded  for  our  transgressions,  he  was  bruised  for  our  ini- 
quities; the  chastisement  of  our  peace  was  upon  him;  and  with 
his  stripes  we  are  healed."*  <'God  spared  not  his  own  Son, 
but  freely  gave  him  for  us  all — he  made  him  sin  for  us — he 
made  him  a  curse  for  us."f  And  in  order  more  effectually 
and  perfectly  to  accomplish  this  great  purpose,  tlie  prince 
of  darkness,  we  have  reason  to  believe,  was  allowed  a  more 
than  ordinary  freedom  of  access  to  his  soul.  Well,  there- 
fore, might  the  Saviour  of  the  world,  pressed  by  the  load 
of  its  accumulated  sins,  and  encompassed  moreover,  by  the 
inconceivable  horrours  of  satanic  influence,  tremble  in  every 
limb,  agonise  at  every  pore,  and  raise  the  loud  cry,  "My 
God!  my  God!  why  hast  thou  forsaken  me?"| 

In  the  second  place: — We  are  to  view  the  death  of  Clirist 
as  the  substance  of  ancient  types,  and  the  accomplishment  of 
ancient  predictions.  On  whatever  period  of  the  church  we 
fix  our  meditations,  we  discern  some  emblem,  or  some  inti- 
mation of  redemption  by  the  blood  of  Christ.  No  sooner 
had  Adam  sinned,  than  the  promise  was  given,  "the  seed  of 
the  woman  shall  bruise  the  head  of  the  serpent;"§  and  this 
promise  was  renewed  to  Abraham  and  the  patriarchs.  If 
the  blood  of  a  lamb  was  sprinkled  on  the  doors  of  the  Jews, 
it  was  typical  of  "the  precious  blood  of  Christ,  as  of  a  lamb 
without  blemish  and  without  spot;  who  verily  was  fore-or- 
dained before  the  foundation  of  the  world. "||  If  the  rock 
stricken  in  the  desart  gave  water  to  the  tribes  of  Israel, 
"that  rock,"  says  the  aprtstlf,  "is  Christ."^  If  the  brazen 
serpent,  lifted  up  for  them  to  look  to,  healed  their  wounds, 
even  so  was  the  Son  of  man  lifted  up  on  the  cross,  that  all 
the  ends  of  the  earth  might  look  to  him  and  be  saved.  The 
sacrifices  refer  us  to  him  who  was  "set  forth  to  be  a  pro- 
pitiation for  sin."**     The  victims  rofer  us  to  him  "who 

•  Tsaiah,  lii.  5.  f  Cor.  v.  21.— Rom.  viii.  2.— Gal  iii.  13.  t  Mat.  xxvii.  46. 
§  Genesis,  iii.  15.     ||  1  Peter,  i.  19.  20.    H  1  Cor.  x.  4.    *•  Romans,  iii.  25. 


201 

throu.i^li  the  eternal  spirit,  offered  himself  without  spot  to 
God."*  The  animal  who  went  into  the  wilderness  loaded 
with  the  curses  of  Israel,  refers  us  to  him  "who  suffered  on 
Mount  Calvary,  without  the  gates  of  Jerusalem."!  Let  us 
hear  what  the  prophets  say  of  Christ,  in  allusion  to  the  sa- 
crifice which  he  was  to  accomplish  for  the  sins  of  the  people. 
By  Isaiah  it  is  written,  <*He  was  oppressed,  and  he  was  afflict- 
ed,- yet  he  opened  not  his  mouth:  he  is  brought  as  a  lamb  to 
the  slaughter,  and  as  a  sheep  before  her  shearers  is  dumb, 
so  he  openeth  not  liis  moutli.  He  was  taken  from  prison 
and  from  judgment:  and  who  shall  declai-e  his  generation? 
for  he  was  cut  off  out  of  the  land  of  the  living:  for  the  trans- 
gression of  my  people  was  he  striclven."^  By  Daniel  it  is 
written,  "Messiah  shall  be  cut  off,  but  not  for  himself."§ 
By  Zechariah  it  is  written,  "Awake,  O  sword!  against  my 
shepherd,  and  against  the  man  that  is  my  fellow,  saith  the 
Lord  of  Hosts;  smite  the  shepherd,  and  the  sheep  shall  be 
scattered." II  By  David  it  is  written  in  a  psalm,  applied  by 
our  Lord  to  himself,  "My  God!  my  God!  why  hast  thou  for- 
saken me?  Why  art  tliou  so  far  from  helping  me,  and  from 
the  words  of  my  roaring?  O  my  God!  I  cry  in  the  daytime, 
but  thou  hearest  not;  and  in  the  night  season,  and  am  not  si- 
lent. But  I  am  a  worm,  and  no  man;  a  reproach  of  men, 
and  despised  of  the  people.  All  they  that  see  me,  laugh  me 
to  scorn:  they  shoot  out  the  lip,  they  shake  the  head,  saying, 
he  trusted  in  the  Lord,  that  he  would  deliver  him:  let  him 
deliver  him,  seeing  he  delighted  in  him."^ 

In  the  third  place: — We  are  to  view  the  death  of  Christ 
as  a  crime  on  the  part  of  his  murderers,  unparalleled  in  the 
annals  of  human  guilt.  Here,  brethren,  language  fails;  nor 
can  any  images  be  found  to  approach  the  horrible  reality. 
Let  us  bring  to  our  remembrance  that  mildness  of  character 
ever  so  conspicuous  in  our  blessed  Master;  the  fervour  of  his 
piety;  the  humility  and  benignity  of  his  intercourse  with 

*Hebrews,  ix.  li.    f  Hebrews,  xiii.  12.    tlsa.  lui.  7.  8.    §  Daniel,  ix.  26. 
If  Zechariah,  xiii.  7.    1  Pgalm,  xxii.  1 .  2.  6—8. 

Bn 


202 

the  world;  the  purity  of  his  life;  the  favours  lie  had  confer- 
i-ed  on  liis  persecutors;  the  affectionate  exhortations  be  had 
addressed  to  them;  the  miracles  he  had  wrought  for  them, 
in  healing  their  sick,  and  raising  their  dead:  and  after  con- 
templating this  picture  of  consummate  excellence,  let  us  call 
to  mind  the  treatment  he  experienced;  the  calumnies  level- 
led against  him  by  bis  persecutors;  their  lies;  their  perju- 
ries; their  savage  importunity  to  procure  his  death,  which 
had  merited  everlasting  infamy  and  execration,  bad  it  been 
exercised  against  the  vilest  criminal.     Above  all  let  us  ad- 
vert to  the  nature  of  the  death  to  which  he  was  condemned; 
crucifixion,  a  fate  reserved  for  slaves,  and  the  refuse  of 
malefactors;  in  which  the  unhappy  sufferer  was  fastened  to 
a  cross  by  nails  driven  through  his  bands  and  feet;  his  body 
racked;  and  bis  blood  flowing  drop  by  drop;  until  death 
should  put  an  end  to  his  lingering  agonies,  wliicb  often  con- 
tinued so  long  as  to  require  the  interposition  of  some  fresh 
torment  to  give  nature  the  concluding  shock;  as  was  the 
case  in  the  instance  of  the  two  thieves  crucified  in  com- 
pany with  our  Saviour.     But  let  us  not  stop  here.     Why 
should  we  forget  the  scarlet  robe;  the  crown  of  thorns;  the 
mo(-k  sceptre;  the  insolent  defiance,  «'be  saved  others,  him- 
self he  cannot  save?"     Let  us  combine  all  these  circum- 
stances, and  we  may  form  some  faint  idea  of  the  crime  of 
those  who  murdered  the  prince  of  life.     Let  nature  and  the 
elements  accuse  them.     Let  the  prodigies  that  accompanied 
the  crucifixion,  convict  them.     Let  the  darkness  that  cover- 
ed the  earth,  the  sun  veiling  his  face  in  clouds,  that  be  might 
not  behold  the  accursed  parricide:  Let  the  veil  of  the  Tem- 
ple rent,  to  be  the  habiliment  of  mourning  for  the  mur- 
der of  the  Temple's  Lord;  let  the  eartli  convulsed  as  if  she 
trembled  at  the  bloodiest  deed  that  ever  stained  her  bosom; 
let  the  rocks  split;  the  graves  opened;  the  dead  arising  as  if 
the  trumpet  of  eternity  called  them  to  judgment;  let  these — 
let  these  substantiate  the  guilt  of  our  Lord's  murderers,  and 


203 

justify  the  decree  by  which  their  children  are  at  this  mo- 
ment scattered  tiirough  the  world,  marked  by  a  portion  of 
that  infamy  in  which  they  sought  to  involve  liim. 

In  the  fourth  place. — We  are  to  view  the  death  of  Christ 
as  a  source  and  spring  of  perfect  morality.  If  it  becomes 
us  to  fear  the  retributive  justice  of  Heaven,  where  shall  we 
go  to  learn  that  salutary  fear,  with  better  prospect  of  suc- 
cess, than  to  the  cross  of  Jesus?  Contemplated  from  that 
elevation,  how  formidable  will  Heaven's  justice  appear? 
Even  from  the  Heaven  of  Heavens  she  draws  her  victim: 
even  from  the  bosom  of  God  she  draws  him:  she  has  an  al- 
tar not  made  with  hands,  and  on  it  slie  binds  a  divine  lamb, 
without  spot  and  without  blemish.  Surely  then,  sinners, 
who  can,*  in  themselves,  offer  nothing  to  their  judge  but  what 
will  unavoidably  provoke  his  indignation,  shall  not  escape, 
if  they  trample  on  the  gospel,  thus  rendering  themselves  tlie 
more  guilty,  in  that  this  very  gospel  alone  furnishes  them 
the  means  of  escape. 

If  we  would  learn  to  see  sin,  or  moral  depravity,  in  its 
true  colours,  as  a  hateful  and  despicable  departure  from 
what  is  the  glory  of  a  reasonable  and  immortal  being,  where 
shall  we  go  with  better  hopes  of  success  than  to  the  cross  of 
Jesus?  They  who  roll  sin,  as  it  were,  a  sweet  morsel  un- 
der the  tongue,  and  who  drink  in  iniquity  like  water,  to  this 
cross  let  them  repair;  let  them  learn  the  cause  from  its  ef- 
fects; and  when  they  devise  sin  in  their  thoughts,  let  them 
remember  the  blow  which  it  struck  at  the  heart  of  God's 
most  blessed  Son. 

If  we  would  have  a  model  to  imitate,  where  shall  we  find 
one  more  worthy  of  imitation  than  on  the  cross  of  Jesus? 

Ambitious  man!  come  to  the  cross  of  my  Saviour,  and  I 
will  shew  you  meekness  and  lowliness  incarnate;  I  will 
shew  you  him  who,  although  he  thought  it  not  robbery  to  be 
equal  with  God,  yet  for  the  benefit  of  others,  took  on  him 
the  form  of  a  servant,  and  died  the  death  of  a  slave. 


204 

Voluptuary!  come  to  tjie  cross  of  my  Saviour,  and  I  will 
shew  you  pleasure  mortified,  and  the  flesh  crucified  with  its 
affe<  tions  and  lusts. 

Revenjseful  spirit!  come  to  the  cross  of  my  Saviour,  and 
I  will  shew  you  one  who  prayed  for  liis  murderers,  and  died 
for  his  enemies. 

Finallii. — If  we  would  love  our  Redeemer,  whence  shall 
we  derive  a  more  powerful  motive  to  that  love  than  from  his 
cross?  There  we  see  the  evidences  of  his  love  who  first 
loved  us.  We  see  his  hands  and  feet  pierced;  his  side  open- 
ed; his  wounds  bleeding;  his  body  torn  by  tlie  wbips  of  Al- 
mighty justice;  and  all  for  our  salvation.  At  a  sight  so 
affecting,  where  is  the  obstinacy  so  invincible  as  not  to 
yield?  Where  the  heart  so  flinty  as  not  to  melt?'  Where 
the  love  so  ardent  as  not  to  burn  with  a  renewed  and  bright- 
er flame? 

Thus  we  have  taken  a  fourfold  view  of  the  death  of 
Christ;  we  have  considered  it  as  an  atonement  for  the  sins 
of  the  world;  as  the  substance  of  ancient  types,  and  the  ac- 
complishment of  ancient  predictions;  as  a  crime  on  the  part 
of  his  murderers,  unparalleled  in  the  annals  of  human  guilt; 
and  as  a  source  and  spring  of  perfect  morality. 

This  death,  brethren,  you  are  now  about  to  commemorate 
at  the  holy  table.  Endeavour,  therefore,  to  afffect  your 
hearts  with  a  })ious  and  thankful  recollection  of  it.  Recog- 
nize in  the  bread  the  broken  body  of  your  Lord,  and  in  the 
wine  his  shed  blood;  and  when  you  raise  to  your  lips  the 
consecrated  symbols  of  salvation,  see  that  you  make  the 
sincere  return  of  love  for  love,  and  life  for  life.  Retire  not 
from  these  heavenly  contemplations  and  performances  with- 
out growth  in  grace.  Let  not  your  affections,  plighted  at 
the  very  altar  to  your  dying  Saviour,  be  as  the  early  dew- 
drops  which  glitter  in  the  morning  sun,  but  disappear  as 
the  hours  advance.  Let  the  cross  ever  occupy  your  minds, 
your  hearts,  your  lives;  and  in  the  chamber  where  you  meet 


205 

your  fate,  let  the  cross  be  lifted  up  to  dissipate  the  terrors 
of  the  grave.  And  may  God  vouchsafe,  by  his  Holy  Spirit, 
so  to  strengthen  you  in  that  dread  moment,  as  that  you  may 
look  from  Christ  crucified,  to  Christ  risen;  glorified;  inter- 
ceding; prevailing;  and  extending  his  arms  to  receive  your 
departing  spirits;  tliat  having  passed  through  things  tempo- 
ral, you  may  finally  attain  the  things  eternal. — Amen. 


susBSKDS?  wm^ 


THE  UNSATISFYING  NATURE  OF  SUBLUNARY 
ENJOYMENTS. 


ECCLESIASTES,    i.    2. 


(Vanity  of  vanities^  saith  the  Preacher;  vanity  of  vanities; 
all  is  vanity." 


J3Hy  Brethren,  if  experience  can  teach  knowledge,  the 
preacher  to  whom  our  text  alludes  was  the  wisest  of  men. 
He  was  not  one  of  those  whom  providence  deprives  of  the 
means  of  enjoyment.  Born  of  royal  parents,  his  earliest 
years  were  passed  in  a  court.  Long  hefore  he  wrote  this 
book  he  was  seated  on  the  throne  of  Israel.  He  was  pos- 
sessed of  all  that  could  instruct  or  amuse;  all  that  could 
delight  or  persuade;  all  that  could  thrill  che  heart  with  rap- 
ture, or  warm  it  with  the  glow  of  ambition.  He  had  traver- 
sed the  field  of  human  knowledge.  Nature  had  taught  bini 
her  mysteries.  History  had  made  him  familiar  with  the 
wisdom  of  past  ages.  Philosophy  and  poetry  were  rivals 
for  his  heart.  Authority  was  his.  The  wealth  of  an  em- 
pire lay  at  his  feet.  The  luxuries  of  the  east  supplied  his 
banqueting  house.  Festivity  reigned  in  his  palace.  Beau- 
ty brought  him  her  tribute,  the  rose  entwined  with  the  lily: 
and  love  was  the  monarcii's  banner.  Princes  and  queens 
were  emulous  of  his  favour.  Distant  nations  spoke  his 
praise:  and  even  popularity,  fickle  popularity,  was  true  to 
the  glory  of  Solomon.  Never  man,  then,  so  well  qualified 
to  pass  judgment  on  this  world  and  its  pursuits.    Happiness 


208 

was  the  object  oi'  his  search.  He  had  sought  her  through 
every  avenue.  Like  the  bee  he  had  roved  from  flower  to 
flower.  The  cup  of  enjoyment  stood  before  him;  he  came 
— he  tasted — and  pronounced  it  vanity.  In  this  book  of 
Ecclesiastes,  which  contains  the  result  of  his  experiments 
upon  human  life,  he  teaches  us  that  the  objects  which  most 
generally  invite  the  pursuit  of  mortals  are  unsubtan- 
tial,  unprofitable,  unsatisfactory,  deceitful,  and  hurtful. 
All  these  qualities  would  have  been  well  expressed  by  one 
word,  "vain."  But  this  was  not  enough  to  indicate  the  ex- 
treme emptiness  and  wortlilessness  of  sublunary  matters. 
They  are  not  only  vain,  but  "vanity"  itself;  "vanity"  in 
the  abstract.  Nor  would  this  suflice.  They  are  "vanity  of 
vanities;"  a  pliraseology  which  the  Hebrew  language  em- 
ploys to  express  the  superlative  degree.  And,  to  evince  yet 
more  clearly  the  energy  with  which  this  truth  struck  the 
mind  of  the  royal  preacher,  the  charge  of  vanity  is  redui)li- 
cated,  "vanity  of  vanities;  vanity  of  vanities;"  and  sum- 
med up  in  that  pithy  conclusion,  "all  is  vanity."  Nor  may 
it  be  forgotten  that  the  heart  which  indited,  and  the  hand 
which  wrote  this  conclusion,  were  directed  by  the  spirit  of 
God. 

Let  us,  my  brethren,  by  meditating,  at  present,  on  some 
of  the  many  sources  of  w  orldly  happiness,  endeavour  to  ob- 
tain that  deeply  rooted  conviction  of  their  insufiiciency, 
which  gave  nerve  to  the  instructions  of  Solomon.  For  this 
purpose,  may  the  divine  blessing  attend  us,  and  the  unction 
of  the  holy  one  inspire  us  with  understanding! 

There  are  four  principal  objects  of  human  pursuit;  the 
wealth  of  this  world;  its  glory;  its  pleasures;  its  wisdom. 
On  each  of  these  is  inscribed  vanity. 

First. — The  wealth  of  this  world  is  vanity.  The  desire 
of  wealth  is  insatiable.  "He  that  Joveth  silver  shall  not  be 
satisfied  with  silver;  nor  he  that  loveth  abundance  with  in- 
crease."*   The  farther  he  proceeds  in  the  business  of  amas- 

♦Eccles.  V.  10. 


S09 

sing,  the  more  intent  he  becomes  to  pursue  the  glittering 
object;  and  when  it  is  attained,  new  prospects  of  affluence 
open  to  his  view.  The  possession  of  wealth  is  unprofitable, 
"When  goods  increase,  what  good  is  to  the  owners  thereof, 
save  the  bi^holding  of  them  with  their  eyes?"*  ♦♦T  ;cy  that 
trust  in  their  wealth,  and  boast  themselves  in  the  multitude 
of  their  riches;  none  of  them  ran  by  any  means  redeem  his 
brother,  nor  give  to  God  a  ransom  for  him."f  And  if  their 
wealth  is  unprofitable  to  others  in  the  moment  of  need,  it  is 
equally  so  to  themselves.  Wealth  cannot  purchase  peace  of 
mind.  Wealth  cannot  cure  a  diseased  body.  Make  the  ex- 
periment. Recline  upon  a  bed  of  gold.  Will  the  palsied 
limb  regain  its  strength?  Let  oppression  mark  thee  for  its 
victim.  Let  adversity  inflict  its  lightest  stroke.  Will  gold 
give  thee  equanimity?  And  death;  will  he  esteem  thy  riches? 
No,  "not  gold,  nor  the  multitude  of  thy  possessions."  Look 
round,  and  see  the  rich  man  die  and  leave  his  wealth  to 
others.  His  inward  thought  is,  my  house  shall  continue 
forever,  and  my  dwelling  place  to  all  generations.  I  have 
goods  laid  up  for  many  years.  My  warehouses  are  replete 
with  the  materials  of  gainful  traffick.  My  granaries  are 
inexhaustible.  My  vessels  waft  me  the  produce  of  every 
clime.  Soul,  take  thine  ease — eat — drink — and  be  merry. 
Ah!  fool — this  night  thy  soul  may  be  required  of  thee — and 
then  whose  shall  these  things  be?  Or  grant  that  thy  life 
is  prolonged;  art  thou  sure  of  seeing  the  travail  of  thy  soul? 
The  malice  of  evil  men  may  pillage  thy  warehouses.  Fire 
may  consume  thy  granaries.  The  winds  of  Heaven  may 
scatter  thy  proud  fleets  and  leave  not  a  wreck  behind.  Riches 
are  too  uncertain  to  be  made  an  object  of  trust.  Riches 
make  to  tliemselves  wings  and  flee  away  as  an  eagle  towards 
Heaven. "t  Often  they  prove  a  snare  to  their  possessor. 
Judas,  the  anostate  Judas,  betrayed  his  master  with  a  kiss; 
and  with  the  same  treacherous  blandishment  did  wealth  be- 
tray Judas.    My  brethren,  let  us  not  be  unnecessarily  anx- 

*  Eccles.  V.  11.        t  Psaims,  xlLx.  6.  7.        t  Prov.  xiUi.  r. 
Co 


210 

ious  to  amass  these  earthly  possessions;  but  let  us  never  be 
remiss  in  seeking  to  lay  up  treasures  in  Heaven,  wliich  nei- 
ther moth  nor  rust  will  corrupt,  and  which  wicked  men  can 
never  take  from  us.  Let  us  make  Christ  our  own.  He  is  him- 
self a  treasure.  "Richesandhonour  are  with  him;  even  dura- 
ble riches  and  righteousness.  His  fruit  is  better  than  gold; 
and  his  revenue  than  choice  silver.  He  will  cause  them  that 
love  him  to  inherit  substance;  and  he  will  fill  their  treasures."* 

Consider,  next,  the  glory  o/'this  world.  This  also  is  van- 
ity; and  the  pursuit  of  it,  vexation  of  spirit.  How  many 
disappointments — how  many  mortifications — harass  the 
children  of  ambition;  let  their  object  be  civil  distinction, 
or  the  fame  of  letters,  or  of  arms!  Observe  the  man  emu- 
lous of  civil  distinction.  How  many  days  of  vanity,  and 
wearisome  nights,  does  he  employ  to  attain  his  ends!  How 
many  artifices,  perhaps,  to  bribe  that  esteem  which  he  can- 
not merit!  And  at  all  events,  how  many  reproaches!  and 
how  much  abuse  must  he  sustain  from  the  uncharitable  spi- 
rit of  opposition!  Suppose  him  possessed  of  his  desired  ob- 
ject. Place  on  his  head  the  civic  crown.  He  is  restless 
still.  More  towering  prospects  arise.  A  nobler  guerdon 
challenges  his  ambition.  Some  new  office — some  new  dis- 
tinction— rekindles  the  flame,  and  sounds  the  alarm  to  a 
fresh  contest.  Let  this  issue  favourably  to  his  wishes;  joy, 
indeed,  may  brighten  his  countenance;  but,  when  the  cir- 
cumstances which  produced  it  become  familiar,  this  joy  will 
pass,  and  be  forgotten.  Let  it  issue  unfavourably;  disap- 
pointment and  disgust  are  marked  on  every  feature.  Tell 
him  not  of  former  objects  of  pursuit  attained.  Disappoin- 
ted in  this  one  matter,  past  attainments  are  remembered 
with  little  relish. 

Observe  the  chief  wlio  seeks  honour  in  the  field  of  dan- 
ger, and  amidst  the  ranks  of  death.  You  may  know  him  by 
the  laurel  of  victory  which  he  wears.  Blood  marks  his  pro- 
gress over  conquered  provinces.     He  spares  nor  age,  nor 

•  Prov,  viii.  18.— 21. 


2il 

sex,  nor  office.  He  rases  the  temple  to  the  ground,  or  pro- 
fanes it  to  the  unhallowed  purposes  of  war.  After  countless 
battles  and  sieges,  he  gains  the  empire  of  a  world;  and  then 
sits  down  to  weep  because  more  worlds  are  not  within  his 
grasp.  Herein  is  vanity;  that  he  who  sows  in  the  pros- 
pect of  joy,  should  reap  in  tears.  How  often  does  envy  raise 
her  surmises,  and  malignity  seek  to  obscure  the  hero's  re- 
nown! "This  battle  was  prematurely  fauglit,"  says  one: 
<»it  was  the  rashness  of  the  general  that  disgraced  our  arms." 
*'That  retreat,  to  be  sure,"  says  another,  "was  unavoida- 
ble, but  it  is  a  pity  that  so  many  gallant  men  siiould  fall  a 
sacrifice  to  the  incapacity  of  their  leader."  "After  all," 
adds  a  third,  "I  do  not  see  that  this  man  is  entitled  to  so 
much  praise,  he  had  intelligent  officers  and  a  brave  army; 
and  any  other  man,  under  equal  circumstances,  would  have 
acted  an  equal  part."  Such,  my  brethren,  is  the  portion  of 
all  who  make  worldly  glory  the  object  of  their  confidence. 
So  are  they  disappointed — so  are  they  mortified. 

AYhat  is  this  glory?  It  is  a  bubble;  a  gilded  folly;  an  un- 
substantial phantom;  a  thing  of  nought.  "A  breath  creates 
it  and  a  breath  destroys."  How  variable  the  opinions  of 
men!  how  different  their  decisions,  as  circumstances  differ,  on 
the  character  and  conduct  of  each  other!  "The  Gods  are 
come  down  to  us  in  the  likeness  of  men,"*  said  the  Lyca- 
(mians,  full  of  admiration  at  the  eloquence  and  miraculous 
powers  of  Paul  and  Barnabas.  "Then,"  to  be  sure,  "the 
Priest  of  Jupiter,  which  was  before  their  city,  brought  oxen 
and  garlands  unto  the  gates,  and  would  have  done  sacrifice 
with  the  people."!  And  yet,  not  long  after,  the  people 
were  persuaded  to  stone  Paul  until  they  supposed  him  dead. 
With  what  triumphant  shouts,  did  the  citizens  of  Jerusa- 
lem welcome  the  approach  of  the  Redeemer;  spreading  their 
garments  in  his  path;  "Hosanna  to  the  Son  of  David;  bles- 
sed is  he  that  cometh  in  the  name  of  the  Lord:  hosanna  in 
the  highest!"!     And  how  did  the  same  stupid  and  malig- 

•  Acts,  xiv,  11.  f  Acts,  xiv.  13.  +  Mat.  xxi.  9. 


212 

nant  people,  afterward,  without  the  ,^ates  of  the  city,  rend 
the  air  with  the  cry  of  "crucify  him,  crucify  him;"*  and  im- 
precate the  curse  of  his  blood  upon  themselves  and  their 
children!  My  brethren,  let  such  views  of  human  glory  mor- 
tify our  desires  after  it,  and  engage  us  in  the  pursuit  of  that 
glory  which  is  spiritual  and  eternal;  that  glory  which  is 
the  meed  of  holiness  and  the  offspring  of  grace. 

The  pleasures  of  this  world  form  another  object  of  human 
pursuit.  The  pleasures  of  this  va  orld  are  also  vanity.  ♦«! 
said  in  my  hea  t,  go  to  now,  I  will  prove  thee  with  mirth, 
therefore  enjoy  pleasure;  and  behold,  this  also  is  vanity.  I 
said  of  laughter,  it  is  mad;  and  of  mirth,  what  doth  it?"f 
*<'rhere  is  a  laughter  in  the  midst  of  which  the  heart  is  sor- 
rowful The  end  of  such  mirth  is  heaviness.":}:  The 
more  tumultuous  our  pleasures,  the  more  indistinct  and 
imperfect;  the  more  intense,  the  shorter  their  duration. 
Do  the  nightly  revels  of  the  voluptuary  leave  him  that 
placid  content  vhich  is  essential  to  true  enjoyment? 
Whence,  then,  that  haggard  visage?  Why  that  contrac- 
ted brow?  "I  have  tried,"  says  the  voluptuary,  "all  the 
delights  of  the  sons  of  men.  Every  wish  has  been  con- 
sulted. Every  joy  that  crossed  my  path  I  have  detained 
for  myself.  I  have  culled  the  sweetest  flowrets  of  spring  to 
weave  a  chaplet  for  my  head.  I  have  got  me  men-singers 
and  women-singers.  I  have  spent  the  day  in  planning 
schemes  of  enjoyment  and  the  night  in  executing  them.  I 
have  thrown  the  reins  upon  the  neck  of  my  lusts,  and  given 
scope  to  my  loose  desires.  But  a  disordered  fj-ame  and  a 
sick  heart  tell  me  it  is  all  vanity  and  vexation  of  spirit.  I 
have  found  that  "there  is  a  way  which  seemeth  right  unto  a 
man,  but  the  end  thereof  are  the  ways  of  death. "§  I  have  found 
that  "wine  is  a  mocker,  strong  drink  is  raging;  it  giveth  its 
colour  in  the  cup;  hut  at  the  last  it  biteth  like  a  serpent  and 
stingeth  like  an  adder."|l  I  have  found  that  "the  house  of 
the  strange  woman  inclineth  unto  death;    her  feet  go  down 

•  John,  xix.  6.    f  Eccles.  ii.  1.  2,     t  Prov.  xiv.  13.     §  Pi'ov.  xiv.  12. 
n  Prov.  XX.  1.    xxiii.  31.  32. 


213 

to  the  grave;  her  steps  take  hold  on  hell,*'*  Yes;  pleasure 
is  vanity:  the  pursuit  of  it  vanity,  and  I,  who  have  enga- 
ged so  eagerly  in  the  pursuit,  the  greatest  of  all  vanities." 
And  allowing  tliat  a  diseased  hody  and  an  impaired  mind 
should  not  be  the  consequences  of  his  criminal  indulgence; 
yet  even  in  this  case  his  palled  appetites  would  lead  liim  to 
the  same  conclusion.  Happiness  consists  not  in  the  grati- 
fication of  animal  passion,  however  lawful  and  moderate. 
The  joy  of  a  moment,  however  intense,  is  not  happiness. 
Let  this  joy  pass,  and  what  will  it  leave  us?  Its  image  on 
the  mind.  But  will  the  image  of  what  passed  in  the  gay 
and  festive  hour  delight  as  did  the  present  reality?  Memo- 
ry, it  is  true,  dwells  <iften  upon  departed  pleasures.  AVe  de- 
rive satisfaction  from  retracing  tlie  scenes  of  former  joys; 
but  it  is  a  satisfaction  mingled  with  much  alloy  of  melan- 
choly. I  speak  of  gratifications  wliich  may  be  repeated. 
But  there  are  many  which  having  once  tasted,  we  never  taste 
again;  many  which  disappear  to  return  no  more.  Of  these 
how  painful  the  remembrance! 

Even  the  more  exalted  pleasures  of  friendship  and  affec- 
tion are  not  exempt  from  the  general  charge  of  vanity.  Sus- 
picions and  jealousies  interrupt  the  closest  alliances.  Fre- 
quently, where  you  expect  integrity,  you  find  deceit,  and 
court  the  sting  of  a  serpent.  "The  best  of  them  is  as  a 
brier,"  says  the  prophet  Micah,  "the  most  upright  is  shar- 
per than  a  thorn  hedge:  trust  ye  not  in  a  friend,  put  ye  not 
confidence  in  a  guide;  keep  the  doors  of  thy  mouth  from  her 
that  lieth  in  thy  bosom."f  Sincere  love  is  often  its  own 
tormentor.  Kindness  wounds  itself;  and  affection  proves  the 
source  of  misery.  Friends  must  be  separated;  if  not  by  the 
duties  and  avocations  of  life,  yet  assuredly  by  that  power  who 
triumphs  over  the  fondest  and  the  proudest  hopes  of  worldly 
happiness.  How  often  must  the  tear  fall  on  the  urn  of  friend- 
ship? How  often  must  the  heart  bleed  at  the  stroke  of  death? 
How  often  must  tenderness  feel  the  shock  of  separation?  Ah! 

•  Prov.  ii.  18.     V.  5.    *     t  Micah,  vii.  4.  5. 


214 

it  is  not  in  the  parting  moment  only;  but  as  often  as  memory 
recalls  the  image  of  what  it  once  held  most  dear  on  earth. 

Such,  my  brethren,  arc  this  world's  joys.  Favour  is  de- 
ceitful; affection  short-lived;  sensual  pleasure  destructive; 
and  "all  is  vanity."  Let  us,  then,  direct  our  views  to 
higher  sources  of  happiness.  Let  us  pray  to  God  that  he 
may  give  us  to  partake  of  that  fulness  of  joy  which  his  pre- 
sence inspires;  and  to  bathe  in  that  river  of  pleasures  which 
flows  with  a  pure,  a  perpetual,  and  an  equal  current,  at  his 
right  hand.  Let  us  seek  to  be  united  to  his  Son  by  a  vital 
faith.  Christ  is  a  friend  in  need — our  own  friend — and 
our  father's  friend — a  friend  who  will  cleave  closer  than  a 
brother;  wliose  friendship  will  be  more  watchful  than  a  fa- 
ther's care,  and  softer  tliaii  a  mother's  love.  Death,  that 
cuts  all  other  ties,  shall  not  divide  us  fi'om  him,  whose  alli- 
ance with  his  redeemed  shall  be  eternal  as  himself. 

Once  more: — The  wisdom  of  this  world  is  vanity;  its  policy; 
its  arts;  its  learning.  "I  gave  my  heart  to  seek  and  search  out 
by  wisdom,  concerning  all  things  that  are  done  under  Heaven; 
I  have  seen  all  the  works  that  are  under  the  sun:  and  behold, 
all  is  vanity  and  vexation  of  spirit."*  "And  I  gave  my 
heart  to  know  wisdom;  I  perceived  that  this  also  is  vexation 
of  spirit:  for  in  much  wisdom  is  much  grief;  and  he  that  in- 
creaseth  knowledge,  increaseth  sorrow."!  The  mind  of  man, 
like  his  body,  is  susceptible  of  satiety  in  its  pursuits;  a  sa- 
tiety caused,  perhaps,  by  the  connexion  of  soul  and  body. 
"Much  study  is  a  weariness  of  the  flesh;"!  ^"^  when  the 
flesh  is  weary,  the  spirit  will  lose  its  ardour.  All  mental 
pursuits,  therefore,  whicli  terminate  in  any  object  short 
of  God,  from  the  very  constitution  of  our  nature,  must  be 
vain.     Equally  vain,  however,  are  their  objects. 

Is  it  the  policy  of  this  world  which  invites  the  eagerness 
of  pursuit?  AVhat  is  this  policy?  A  system  of  deception, 
contemptible  in  its  nature,  and,  God  be  thanked,  very  gen- 
erally frustrated  in  its  ends.  Is  it  the  knowledge  of  the 
world,  as  it  is  termed,  that  tempts  our  acquisition?     Alas! 

*  Eccles.  i.  13.  14.        f  Eccles.  i.  17.  18.        *  Eccles.  xii.  12. 


S15 

how  dearly  is  this  knowledge  purchased!  How  often  at  the 
exi)cnse  of  health — innocence — peace — the  immortal  soul 
itself! 

Shall  we  apply  to  history  to  make  us  acquainted  with  the 
ages  that  are  goue?  Bat  raany  things  reco»'ded  in  history 
ari^  unwoi'tliy  of  credit;  many  others  are  of  dubious  author- 
ityj  and,  of  those  entitled  to  our  belief  and  dependence,  few 
are  calculated  to  produce  that  satisfaction  which  vvc  are 
wont  to  connect  with  the  pursuit  of  knowledge.  Benevolence 
is  called  at  every  page  to  weep  over  the  miseries  of  man. 
The  heart  sickeus  at  the  talc  of  cities  sat  ked — empires 
overthrown — rapes — assassinations — tyranny — rebellion — 
crooked  politicks — and  bloody  violence.  If  some  fair  spot 
appears  amidst  the  general  waste,  even  there  we  cannot  re- 
pose ourselves  with  unmingled  pleasure.  There  is  in  man 
a  disposition  to  magnify  past  times  at  the  expense  of  the 
present.  The  excellencies  of  our  own  age  shine  with  a  lus- 
tre almost  extinct  amidst  tltc  blaze  of  recorded  glory.  We 
arc  prone  to  fear  that  virtue  died  with  our  forefatliers,  anil 
lament  that  their  children  inherit  only  their  vices.  This  con- 
trast of  past  excellence  with  present  inferiority,  how  little 
soever  it  may  be  warranted  by  fact  in  the  degree  to  which 
it  is  extended,  affects  the  mind  with  melancholy  impres- 
sions. This  also  is  vanity.  "He  that  increaseth  know- 
ledge, increaseth  sorrow."* 

Nor  do  the  pretensions  of  philosophy  merit  more  respect. 
Observe  her  motley  children.  Their  bosoms  swell  with 
pride,  or  rankle  with  envy,  as  their  tenets  are  admired,  or 
discarded  for  others  more  acceptable.  Their  systems  fluc- 
tuate with  every  wind  of  opinion.  The  fashionable  philoso- 
phy of  to-day  will  be  in  dispute  to-morrow.  <«Self  is  the 
spring  of  human  actions;"  says  one,  '-all  our  affections  and 
passions  are  but  different  modifications  of  self-love."  This 
fashion  obtains,  until  anot!ier  philosopher  arises  and  teaches 


Eccles.  i.  18. 


316 

universal  benevolence.  AVe  have  no  concern  in  our  own 
conduct,  believe  this  sage,  unless  it  may  be  incidentally* 
Our  finite  minds  must  grasp  the  universe  of  being  before 
their  actions  or  volitions  can  be  determined.  Men,  tired 
of  old  vanities,  are  ever  ready  to  embrace  new  ones.  This 
opinion  wears  the  charm  of  variety.  It  dureth,  therefore, 
for  1^  while.  But,  by  and  by,  the  novelty  ceases,  and  time 
banishes  the  system,  with  its  author,  into  the  regions  of 
absurdity.  Thus  it  fares  with  the  wisdom  of  tliis  world;  it 
is  foolishness;  it  is  vanity. 

True  wisdom  is  Heaven-descended.  Seek  her  not  in  the 
schools;  she  dwells  not  there.  Seek  her  not  in  the  world; 
she  has  no  fellowship  with  the  unfruitful  works  of  dark- 
ness. Go  to  the  hallowed  retreats  of  inspiration,  and  seek 
her  amidst  prophets  and  apostles  at  the  feet  of  Jesus.  Let 
us  pray  to  God  that  he  may  make  Ciirist  our  wisdom; 
so  shall  we  possess  the  wisdom  that  cometh  down  from 
above;  the  wisdom  "whicli  is  first  pure,  then  peaceable, 
gentle,  and  easy  to  be  entreated,  full  of  mercy  and  good 
fruits,  without  partiality,  and  witho=!t  hypocrisy."* 

This  wisdom  is,  indeed,  no  vanity;  no  unreal  mockery. 
It  is  all  substance.  It  is  productive  of  lasting  profit  and 
iinmingled  bliss.  Its  dominion  is  an  endless  dominion,  in- 
dependent on  time,  or  chance,  or  the  fluctuations  of  caprice. 
Its  throne  rests  on  the  moveless  base  of  everlasting  truth. 

Now  to  God,  only  wise,  be  glory  in  the  church,  by  Christ 
Jesus — throughout  all  ages. — Amen. 

*  James,  iii.  17. 


iiamn®!^  .SEo 


THE  ETERNITY  OF  GOD. 


PSALM,    XC.    11. 

"Fi-ovi  everlasting  to  ererlasting,  thou  art  God. 


Eternity,  or  everlasting  duration,  in  its  scriptural  use, 
has  three  several  significations.  Sometimes  it  is  expres- 
sive of  H  very  prolonged  period  of  time,  which,  however,  is 
still  a  period  of  time;  and  which,  in  its  nature,  must  have 
an  end,  as  it  had  a  beginning  Hence  we  read  of  the  rite  of 
circumcision  being  appointed  for  an  everlasting  covenant: 
tliat  is,  it  was  designed  to  last  while  the  covenant  of  wliich  it 
was  the  seal  should  last.  In  the  same  manner,  the  promised 
land  was  said  to  be  given  to  Abraham  for  an  everlasting 
possession;  although  we  well  know  that  the  possession  of 
it  has  long  since  departed  from  his  children.  By  the  Jew- 
ish law,  ifaseryant  refused  emancipation,  and  chose  to  re- 
main with  his  master,  he  was  ordered  to  comply  with  cer- 
tain ceremonial  regulations,  after  whfch  he  became  his  mas- 
ter's servant,  as  it  was  said  "forever;"*  that  is,  till  the  next 
year  of  jubilee;  the  jubilee  revolving  every  fiftieth  year.  I 
shall  instance  but  two.  particulars  more.  The  meat  offer- 
ing which  it  was  ordained  that  Aaron  and  his  sons  should 
ofTer  unto  the  Lord,  was  denominated  a  perpetual  meat  of- 
fering; and  the  ordinance  of  the  passover  was  to  be  observ- 
ed by  the  church  forever.  But  it  is  very  certain  that  all 
such  rites  and  observances  were  superseded  by  the  new  dis- 
pensation of  the  evangelical  covenant.     Perpetuity,   then. 

•  Dent.  sv.  17. 


218 

vvc  see,  is  asserted  of  all  these  practices,  institutions,  and 
privileges,  which  hail  a  beginning,  and  as  undeniably  have 
had  an  end. 

Jgain. — Angels,  and  human  souls,  and  in  general,  all  spi- 
ritual substances,  except  the  infinite  Creator  spirit,  by  what- 
soever name  they  may  be  known,  have  had  an  introduction 
into  existence,  but,  we  are  told,  shall  never  cease  to  exist. 
And  in  this  sense,  perpetuity  of  being  is  ascribed  to  them. 
In  this  sense,  they  arc  eternal.  Although  there  was  a  mo- 
ment in  which  they  were  spoken  into  existence  out  of  noth- 
ing, yet  the  moment  shall  never  arrive  when  they  shall  be 
commanded  bark  from  existence  into  nothing. 

But  in  the  strict  and  literal  acceptation  of  the  term,  eter- 
nity is  duration  without  beginning  and  without  end;  and 
it  is  in  tliis  sense  that  it  is  always  ascribed  to  the  great 
God. 

Lend  me  your  f^ttention,  therefore,  while  I  humbly  and  re- 
verently essay  to  consider  that  perpetuity — that  eternity — 
which  is  essential  to  the  divine  existence  and  character. 
Here  I  shall  endeavour  to  remember,  that,  as  God  is  in 
Heaven  and  we  on  the  earth,  it  is  peculiarly  proper  that  our 
words  be  few,  and  our  imaginations  unassuming. 

The  text  naturally  leads  me  to  observe  that  the  Divine 
Existence  never  had  a  beginning:  "from  everlasting— thou 
art  God."  If  his  being  had  been  derived  from  any  extra- 
neous source,  he  would  not  be  God.  He  would  be  a  depend- 
ent nature.  He  would  be  an  inferiour  agent,  indebted  for 
his  powers  and  perfections  to  a  superiour;  and  instead  of 
being,  what  we  are  taught  to  believe  him,  the  first  cause  of 
all  things,  would  himself  be  no  more  than  an  effect  proceed- 
ing from  a  cause.  Between  time  and  eternity  there  is  no 
middle  ground.  AVhatever  does  not  pertain  to  the  one, 
must  be  referred  to  the  other.  Now,  the  earliest  probable 
date  of  time  can  go  no  farther  back  than  the  first  act  of 
creation.  But  creation  supposes  a  Creator.  Before  the 
foundation  of  this  visible  universe,  before  the  production  of 


219 

intelligences  to  number  the  periods  of  successive  being,  their 
Maker  existed,  supremely  blessed  in  his  own  inconceivable 
perfections.  The  Ancient  of  days  dwelt  in  essential  glory 
when  as  yet  time  was  not.  Millions  of  millions  of  years 
before  the  creation,  his  existence  was  no  nearer  its  com- 
mencement than  in  the  moment  that  ushered  in  creation's 
birth.  "Before  the  mountains  were  brought  forth,  or  ever 
thou  hadst  formed  the  earth  and  the  woiU,  from  everlasting 
— thou  art  God^'*  and  not  only  from  everlasting,  but  to 
everlasting  also;  "fo  everlasting  thou  art  God."  Tliat  is, 
the  Divine  Existence,  as  it  is  without  beginning,  so  shall  it 
never  have  an  end.  Beautiful  is  that  picture  in  the  CII. 
Psalm,  in  the  colouring  of  which  the  divine  eternity  is  so 
inimitably  contrasted  with  the  fleeting  and  decaying  forms 
of  creation.  "My  days  are  like  a  shadow  that  declinetli; 
and  1  am  withered  like  the  grass.  But  thou,  O  Lord!  shalt 
endure  forever,  and  thy  remembrance  unto  all  generations."* 
"I  said,  0  my  God!  take  me  not  away  in  the  midst  of  my 
days:  thy  years  are  throughout  all  generations.  Of  old 
hast  thou  laid  the  foundation  of  the  earth,  and  the  Heavens 
are  the  work  of  thy  hands.  They  shall  perish,  but  thou 
shalt  endure;  yea,  all  of  them  shall  wax  old  like  a  garment; 
as  a  vesture  shalt  thou  change  them,  and  they  shall  be  chan- 
ged: but  thou  art  the  same,  and  thy  years  shall  have  no 
end."t 

In  this  perpetuity  of  the  Divine  Existence  there  is  strict- 
ly speaking,  no  succession  of  periods;  no  distinction  of  past, 
present,  and  future.  All  things  are  at  all  times  present  to 
him.  Neither  is  there  any  change  produced  in  God  by  the 
lapse  of  ages.  No  diminution,  no  increase,  of  parts  or 
perfections,  of  knowledge  or  of  counsels.  Ever  constant  to 
himself,  he  is  unaffected  by  the  fluctuations  of  things.  From 
age  to  age  he  has  looked  down  on  the  revolutions  of  this 
world,  and  he  is  still  the  same.  The  creatures  have  their  ' 
rise  and  fall;  their  birth  and  their  destruction.     The  Crea- 

♦  Psalm,  cii.  11.  12,  f  Psalm,  cii.  21'.— 27, 


220 

tor  is  now  what  he  ever  has  been — the  Creator  ever  sliali 
be  what  lie  now  is.  Lternity,  immeasurable,  incomprehen- 
sible eternity,  is  the  crown  of  all  his  perfections. 

It  has  been  said,  and  with  great  justice,  that  the  name 
by  which  God  Avas  pleased  to  make  himself  known  to  Mo- 
ses, is  cx])fessive  of  his  eternity.  ♦»!  AM  THAT  I  AM."* 
I,  of  whom  it  cannot  with  propriety  be  said,  either  that  1  was 
or  that  1  will  be;  but  that  /  aiu,  at  all  times  am,*  the  Being 
underived  himself,  from  whom  all  other  beings  spring;  the 
root  and  source  of  immortality;  the  everlasting  God;  Jeho- 
vah: "1  AM  THAT  1  AM." 

The  eternity  of  God  is  evidently  asserted  in  those  words  of 
our  Saviour;  "The  Father  has  life  in  hiniself."f  That 
is,  the  Father  hath  life  originally,  radically,  essential- 
ly. He  may  and  does  communicate,  but  receives  nothing. 
Accordingly  our  Lord  says,  "as  the  Father  hath  life  in  him- 
self, so  hath  he  given  to  the  Son  to  have  life  in  himself." 
Tl»at  is  a  remarkable  expression  of  St.  Paul  concerning  the 
immortality  of  God;  **who  only  hath  immortality :":J:  who 
alone  is  unavoidably  and  necessarily  immortal;  to  whom 
alone  perpetuity  ot  being  is  not  a  gift;  from  whom  aloneit 
is  inseparable.  <'The  God  of  Daniel,"  said  Darius,  "the 
God  of  Daniel  is  the  living  God,  and  steadfast  forever."§ 

I  have  already  observed  that  eternity,  is  the  crown  of  all 
the  divine  perfections.  If  God  were  not  to  endure  "from 
everlasting  to  everlasting,"  what  would  become  of  the 
infinitude  of  his  attributes?  And  without  infinitude  in  every 
excellence  both  natural  and  moral,  where  would  be  our 
God? 

If  God  were  not  eternal,  where,  for  instance,  would  be 
bis  immutability,  that  firmest  jjillar  of  the  confidence  and 
the  hopes  of  man?  Surely  we  liave  reason  to  think  that  a 
being  who  begins  to  exist,  will  be  in  some  way  or  other  af- 
fected by  the  changes  that  attend  its  progress  in  existence. 
But  our  God  is  immutable.  "I  am  the  Lord;  I  change  not."}' 
Therefore  he  is  eternal. 
tExod.  iii.  U.  fJohn,  v.  26.  .j  1.  Tim.  vi.  16.  §  Dan.  vi.  26.  Ii  Mai.  iii.  « 


221 

Jgain. — If  God  were  not  eternal,  where  would  be  his 
most  pure  and  unalloyed  blessedness?  Surely,  whatever 
measure  of  enjoyment  he  might  experience,  it  would  be  di- 
minished by  the  prospect  of  returning  into  non-existence, 
how  distant  soever  the  period  of  that  return  might  be.  But 
our  God  is  ever  happy.  <*He  is  blessed  from  everlasting  to 
everlasting."*  I  have  only  to  add,  God's  eternity  is  one  of 
his  incommunicable  perfections.  He  can  no  more  impart 
absolute  unbcginning  perpetuity  of  existence  to  a  creature, 
than  he  can  produce  two  equal  infinities,  and  make  a  mere 
man  essentially  God. 

Let  these  few  remarks  suffice  for  the  doctrinal  part  of  the 
subject,  on  which,  indeed,  much  cannot  be  said  without  pre- 
sumption.    I  proceed  to  the  practical  application  of  it. 

And  first. — The  consideration  of  God's  eternity  should 
effectually  deter  us  from  provoking  his  displeasure.  Per- 
petual duration  certainly  empowers  him  to  protract  the 
punishment  of  offences  committed  against  his  government. 
"The  Lord  is  the  true  God,  he  is  tl»e  living  God,  and  an 
everlasting  king;  at  his  wrath  the  earth  shall  tremble,  and 
the  nations  shall  not  be  able  to  abide  his  indignation."!  Be- 
ware, then,  of  his  displeasure,  who,  when  he  draws  his  glit- 
tering sword^  may  never  return  it  to  the  scabbard;  who, 
when  his  hand  takes  hold  on  judgment,  may  never  loose 
that  hold;  who  may  render  perpetual  vengeance  to  his  ene- 
mies, an  endless  reward  to  them  that  hate  him. 

Second. — The  consideration  of  God's  eternity  should 
lead  us  to  take  comfort  from  the  perpetuity  of  his  covenant. 
The  fulfilment  of  his  promises  is  secured  by  his  everlasting 
duration.  Hence  the  gospel,  which  is  the  form  and  expres- 
sion of  this  covenant,  and  the  sum  of  its  promises,  is  denom- 
inated the  "everlasting  gospel."^ 

In  thi^  covenant,  God  hath  pledged  himself  to  be  our  God. 
He  is,  therefore,  our  chief  good,  the  centre  of  our  felicity, 
the  rest  of  our  souls;  and  will  be  so  while  we  exist,  that  is, 

•  P'^alm,  xli.  1-.         ".Ter.  x.  10.  '-  Kcv.  xiv.  6. 


S23 

both  here  and  hereafter,  if  we  refuse  not  to  credit  his  oatli^ 
<«This  God  is  our  God  forever  and  everj  he  is  a  dwelling 
place  in  all  generations."*  On  this  rock  the  church  erects 
the  edifice  of  her  hope,  as  we  read  in  the  CII.  Psalm,  al- 
ready quoted,  "Thou  art  the  same,  and  thy  years  shall  have 
no  end.  Tlie  children  of  thy  servants  shall  continue,  and 
their  seed  shall  be  established  before  thee."f  And  hence 
it  is  tliat  the  prophet  Habakkuk  exclaims,  "Art  thou  not 
from  everlasting,  0  Lord  my  God!  mine  holy  one?  we  shall 
not  die.":|:  Building  on  t!ie  same  foundation,  Jesus  Christ 
being  the  chief  corner-stone,  all  who  have  laid  hold  on  tlie 
hope  set  before  them,  all  wiio  liave  set  to  their  seals  that 
God  is  true,  all  who  have  subscribed  to  the  terms  of  the 
fBverlasting  covenant,  which  is  well  ordered  in  all  things, 
and  sure,  may  say,  with  reference  to  the  pleasures  and 
blessings  of  the  life  to  come,  «soul,  take  thine  ease,  thou 
hast  goods  laid  up  for  many  years,"  even  for  eternity. 

In  what  do  these  goods,  those  blessings  and  pleasures  con- 
sist? In  the  vision  of  God,  "whose  presence  is  fulness  of 
joys,  and  at  whose  right  hand  there  are  pleasures  forever 
more."  Now,  after  ages  spent  in  this  beatifick  state,  its 
pursuits  and  gratifications  will  continue  to  interest,  to  occu- 
py, and  to  charm,  with  as  much  life  and  power  as  when  an 
entrance  is  at  first  administered  into  it.  If  God  is  eternal, 
the  vision  and  fiuition  of  him  shall  be  eternal  also.  The 
bliss  of  Heaven  is  unconscious  of  termination.  The  flow- 
ers of  Paradise  never  wither.  The  river  of  delights  flows 
on  with  an  even  and  unwasting  current  forever  and  ever. 
To  the  rising  dead  their  light  shall  come,  and  the  glory  of 
the  Lord  shall  arise  upon  them.  Let  ages  on  ages  take 
their  flight  to  join  the  years  before  creation;  the  sun  of  glo- 
ry  shall  not  set.  Let  millions  of  millions  of  ages  retire  in- 
to the  same  oblivion  of  departed  time,  the  sun  of  glory  shall 
still  shine,  and  its  light  enligliten  eternity. 

The  truth  of  these  things  rests  on  the  firm  ground-work 

*  Psalm,  xlvlii.  14.        f  Psalm,  cii.  27.  28.        ^  Hab.  i.  12. 


2S^ 

of  the  everlastinfij  covenant,  established  by  him  whose  word 
is  unchanging  truth,*  who  is  the  same  throughout  all  genera- 
tionsj  whose  years  fail  not;  who  is  the  same  yesterday,  to- 
day, and  forever;  who  only  hath  inimbrtality;  who  from 
everlasting  to  everlasting,  is  God.  Rejoice,  then,  in  the 
Lord,  ye  righteous;  and  triumph  in  the  consolations  of  his 
eternity. 

Third. — The  consideration  of  God's  eternity  should 
check,  the  risings  of  pride.  How  Httle  do  we  know,  how 
little  can  we  know  of  this  essential  perfection  of  Deity? 
Our  discourse  on  it  resembles  the  babbling  of  children,  and 
our  conceptions  of  it  are  more  feeble  than  the  impressions 
made  on  the  infantine  understanding.  How  should  this 
mental  impotence  humble  us  in  the  presence  of  God? 

This  consideration  should  check  the  risings  of  pride  in 
another  view.  It  should  repress  that  presumption  which  as- 
pii'es  to  sit  in  judgment  on  the  ways  of  eternal  providence. 
"Known  unto  God  are  all  his  works,  from  the  beginning  of 
the  world."  But  are  they  known  unto  us?  No  more  than 
they  are  our  works,  and  not  his.  Is  our  undeistanding 
infinite?  Is  our  wisdom  unsearchable?  Are  we  acquainted 
with  the  natures,  the  associations,  the  tendencies,  the  sym- 
pathies and  antipathies,  so  to  speak,  of  all  things?  It  is  un- 
necessary to  answer  these  questions.  We  are  beings  of 
yesterday,  and  know  nothing*"* 

"We  arc  beings  of  yesterday."  It  is  here  that  the  con- 
sideration of  God's  eternity  is  most  powerful  to  repress  the 
pride  of  man.  Contrasted  with  him  who  liveth  foreter  and 
ever;  who  never  began  to  be,  and  whose  existence  shall 
never  end;  what  are  we  who  "are  beings  of  yesterday,  whose 
foundation  is  in  the  dust,  and  who  are  crushed  before  the 
moth?"f  Is  not  our  life,  at  its  longest  period,  compared 
with  the  duration  of  our  Maker's  existence,  of  a  proportion 
infinitely  less  than  that  of  a  drop  of  water  to  the  collected 
waters  of  the  universe?     Infinitely  less  than  that  of  a  grain 

*  .Tpl),  viii.  9.         fjob,  iv.  19. 


2M 

of  sand  to  the  collected  matter  of  the  universe?  What  is 
«ur  life?  A  vapour — a  smoke — a  bubble  that  no  sooner 
floats  into  view,  than  it  bursts,  and  is  no  more.  What  is 
our  life?  A  moment — a  point  of  time — what  is  past  of  it 
cannot  be  recalled;  what  is  future  cannot  be  counted  on;  we 
enjoy  the  present  instant,  but  lose  the  pastj  and  shall  imme- 
diately lose  the  present  in  the  next  that  is  to  come.  When 
did  we  begin  to  live?  After  incalculable  years  of  pre-exist-^ 
ing  eternity  had  rolled  on,  while  the  place  that  now  knows 
us,  knew  us  not.  How  long  shall  we  enjoy  this  life?  A  few 
score  fleeting  years,  at  most,  and  then  the  place  that  now 
knows  us,  shall  know  us  no  more. 

And  should  not  the  brevity  and  frailty  of  our  lives  hum- 
ble us  in  the  presence  of  God,  "with  whom  our  days  are  as  a 
hands-breadth,  and  our  age  as  nothing?  The  angels,  who  are 
coeval  with  the  Heavens  and  the  earth,  cover  their  faces  be- 
fore him,  and  cast  their  crowns  at  his  feet.  The  Heavens 
melt,  and  the  mountains  flow  down  at  his  presence.  And 
shall  we,  who  are  but  of  yesterday,  lift  up  aspiring  thoughts 
and  vain  imaginations  towards  him?  0!  Father  of  eternity! 
hide  pride  from  our  eyes,  and  clothe  us  with  humility. 

Fourth. — The  consideration  of  God's  eternity  should 
weaken  our  attachment  to  the  world,  and  draw  our  aff'ec- 
tions  from  it.  «I  speak  as  to  wise  men,  judge  ye  what  I 
say."  Would  reason  lead  you  to  prefer  a  temporal  and 
perishing  world,  to  an  eternal  God?  What  is  this  world, 
admitting  that  you  had  the  entire  possession  of  it,  what  is  it 
to  the  Universe  of  worlds?  An  atom  to  the  Andes.  And 
what  is  the  universe  of  worlds,  but  a  created  system  that 
had  a  beginning  and  might  have  an  end?  But  God  is  from 
everlasting  to  everlasting — without  beginning  and  without 
ending.  He  bath  offered  himself  to  be  your  God,  your 
portion,  and  your  exceeding  joy.  Which  do  you  prefer? 
God  who  is  eternal?  or  the  world  tliat  perisheth?  <' Choose 
ye  this  day  whom  you  will  serve." 

Six  thousand  years  have  not  quite  elapsed  since  the  fouu- 


2^5 

dations  of  this  world  were  laid.  When  they  will  be  sub- 
verted, we  know  not.  But  if  our  great  progenitor  had  lived 
to  the  present  day,  and  had  enjoyed  as  absolute  and  uncon- 
trolled a  sovereignty  over  his  posterity  as  that  which  God 
gave  him  over  the  fish  of  the  sea,  and  the  fowl  of  the  air,  and 
every  living  thing  that  moveth  upon  the  earth;  would  all  this 
have  sufficed  to  fill  the  desires  of  his  soul?  Would  all  this 
have  given  rest  to  his  soul?  Would  he  not,  even  on  this 
supposition,  have  acted  an  irrational  part,  to  prefer  a  crea- 
ted enjoyment  of  circumscribed  duration,  to  the  everlasting 
Creator  of  all  things? 

Marked  with  the  lines  of  vanity,  the  fasliion  of  this 
world  passeth  away.  "A  kingdom,  with  the  glory  of  a 
throne,  may  be  cut  off  in  a  morning."*  Ajid  is  this  depart- 
ing pageant  to  be  preferred  by  the  rational  mind  as  the  su- 
preme object  of .  affection,  before  the  everlasting  God,  the 
Lord,  the  Creator  of  the  ends  of  the  eartii? 

O!  my  brethren,  let  me  persuade  you  to  appreciate  the 
sublimity  of  your  vocation,  that  you  may  walk  worthy  of  it; 
that  you  may  live  above  this  perishing  world.  You  are  born 
for  immortality.  Why  should  you  grovel  on  the  earth? 
Heirs  of  the  eternal  God;  joint  heirs  with  his  eternal  word 
made  flesh;  are  not  the  vows  of  holy  baptism  on  you,  and  is 
it  not  one  of  these  vows  that  you  will  renounce  the  world? 
Let  me  prevail  on  you  to  withdraw  your  attachment  from 
objects  that  will  only  deceive  and  disappoint  you.  "Lay 
not  up  for  yourselves  treasures  on  earth,  where  the  moth 
doth  corrupt,  and  where  thieves  break  through  and  steal; 
buf  lay  up  for  yourselves  treasures  in  Heaven,  where  nei- 
ther the  moth  corrupts,  nor  thieves  break  through  and  steal: 
for  where  your  treasure  is,  there  will  your  heart  be  also."f 
Raise  your  affections  to  things  above,  where  your  Redeem- 
er sitteth  at  the  right  hand  of  God.  Judge  ye  rightly,  that 
the  time  past  of  your  lives  may  suffice  to  have  had  your  con- 
versation in  the  lusts  of  the  flesh,  fulfilling  the  desires  of 

*  Charnock.        f  Matt.  vi.  19.— 21. 

££ 


286 

the  flesh,  and  of  tlie  mind.  "Walk  by  faith,  and  not  by 
sight."*  "Look  not  at  the  things  which  are  seen,  but  at  the 
things  wliich  are  not  seen:  for  the  things  which  are  seen  are 
temporal,  but  the  things  which  are  not  seen  are  eternaL"\ 
Now  to  the  KivG  eternal,  immortaU  invisible;  the  only  wise 
God,  and  our  Saviour:  to  the  blessed  and  only  Potentate, 
King  of  Kings,  and  Lord  of  Lords;  who  only  hath  iminor- 
iality,  dwelling  in  the  light  which  no  man  can  approach  un- 
to; whom  no  man  hath  seen,  nor  can  see;  be  honour  and 
power  everlasting! — Amew. 

•2.  Cor.  V.  7.  t2.  Cor.  iv.  J  8 


gIS3BM®S5  SSHc 


THE  ATONEMENT. 


I,    PETER,    111.    18. 

/ 


•^For  Christ  also  hath  once  suffered  for  sins,  the  just  for  the 
unjust,  that  he  might  bring  us  to  God,"' 


This  verse  is  in  substance,  an  epitome  of  the  ,^ospeI.  It 
establishes  irrefutably  a  doctrine  which  is  the  marrow  of 
correct  belief;  the  life  and  soul  of  Christianity;  the  origina- 
ting principle  of  evangelical  morals;  the  sun  of  that  divine 
system  whose  author  is  the  word  and  wisdom  of  Jehovah. 
You  must  at  once  perceive  that  I  allude  to  the  doctrine  of 
the  atonement.  The  religion  that  we  preach,  tear  from  it 
this  doctrine,  would  aj)pear  to  me  to  resemble  a  superstruc- 
ture resting  on  no  solid  ground- work — a  beautiful  statue 
devoid  of  animation;  pleasing,  in  a  certain  measure,  to  the 
eye,  but  incapable  of  influencing,  affecting,  or  even  reach- 
ing the  heart.  The  scheme  which  omits  this  capital  article, 
has  been  aptly  denominated  the  frigid  zone  of  Christianity. 
There  is  no  warmth  in  it:  nothing  genial:  nothing  produc- 
tivej  nothing  that  moves,  expands,  or  encourages.  Tell  me 
that  God,  who  is  holy,  expects  me  to  be  so,  if  I  would  be 
happy  in  his  presence — tell  me  this,  and  no  more — and  you 
only  chill  desire  and  deaden  exertion;  because  I  cannot  be 
ignorant  of  the  radiral  defect  in  my  moral  condition;  I  can- 
not be  ignorant  of  my  moral  distance  from  God.  But  tell 
me  that  "Christ  also  hath  once  suffered  for  sins,  the  just  for 
the  unjust,  that  he  might  bring  us  to  Godj"  te,ll  me  this,  and 


22H 

hope  revives.  Immediately  I  take  encouragement  to  act,  to 
labour,  and  to  pray. 

Every  word  of  our  text  lias  force  and  meaning.  To  use 
a  popular  style  of  emphasis,  every  word  tells.  You  have 
here  the  annunciation  of  the  fact,  that  Jesus,  anointed  of 
God,  and  sent,  to  be  a  Saviour — a  mediating  priest — pro- 
pliet — and  king — hath  suffered.  You  have  the  ground  or  pro- 
curing cause  of  his  suflfering.  *'He  hath  suffered  for 
sins."  You  have  the  information  that  his  suffering  hath  ac- 
complished its  intended  result;  that  it  is  not  to  be  repeated 
or  renewed;  and  that  nothing  additional  in  the  nature  of 
atonement  is  necessary  or  admissible.  *<He  hath  once  suf- 
fered." You  have  his  moral  or  spiritual  excellence  expres- 
sed; "the  just."  You  have  the  demerit  of  those  for  whom 
he  suffered  declared;  "the  unjust."  You  have  the  final 
cause  of  his  suffering;  "that  he  might  bring  us  to  God." 

May  the  spirit  which  guided  the  pen  of  Peter,  aid  us  in 
our  meditations  on  his  words;  that  our  faith  may  be  strength- 
ened to  rest  with  a  holier  and  more  unshaken  confidence  on 
our  Saviour  Jesus  Christ! — Amen. 

First. — Jesus,  anointed  of  God,  and  sent,  to  be  a  Saviour 
— a  mediating  priest,  prophet,  and  king — hath  suffered.  Of 
this  no  man  can  doubt  who  will  not  refuse  to  accredit  histor- 
ical evidence  of.  the  most  unexceptionable  character.  The 
evangelists  represent  him  as  participating  in  the  infirmities 
of  our  common  nature;  and  what  is  more  in  point,  as  exposed 
to  distresses  bodily  and  mental,  of  peculiar  character  and 
aggravation.  And  this  rej)resentation  harmonizes,  in  every 
particular  incident,  with  the  predictions  concerning  his  state 
of  humiliation.  The  whole  tenor  of  his  eventful  life,  and  all 
the  circumstances  connected  with  his  unexampled  decease, 
fully  justify  what  is  said  of  him;  that  "lie  was  a  man  of 
sorrows  and  acquainted  with  grief."  The  great  enemy 
whose  works  he  came  to  destroy  stirred  up  the  prejudices 
of  men  already  disposed  to  evil,  or  excited  passions  and  an- 
tipathies which  might  otherwise  have  had  no  existence 


239 

He  was  assailed  in  his  good  name;  defamed  as  having  a  dev- 
il; as  casting  out  devils  through  Beelzebub,  the  pl'ince  of 
tlevils;  as  a  wine-bibber,  and  a  friend  of  publicans  and  sin- 
ners; as  a  mover  of  sedition;  as  an  aspiring  mal-content; 
as  an  enemy  of  man,  and  a  blasphemer  against  God.  He 
was  outraged  in  his  person;  buffetted;  scourged;  spit  upon; 
made  to  toil  under  the  weight  of  the  cross  on  which  he  was 
condemned  to  die.  On  that  cross  he  was  unrighteously  and 
inhumanly  put  to  torture;  being  placed  between  two  con- 
victs as  though  he  had  been  a  more  flagrant  sinner  than 
either.  Ci-ucifixion,  as  all  know  who  are  acquainted  with 
the  history  of  the  countries  where  it  was  a  customary  mode  of 
capital  execution,  was  attended  with  the  utmost  imaginable 
disgrace,  being  most  frequently  inflicted  on  slaves.  Hence, 
says  the  scripture,  <'he  humbled  himself,  and  became  obedi- 
ent unto  death,  even  the  death  of  the  cross."*  «'He  endured 
the  cross,  despising  the  shame."f  On  that  cross  also,  a  dis- 
tress of  a  nature  and  severity  altogether  singular,  overtook 
him;  a  mysterious  agony  which  drew  from  his  lips,  until 
then  uncomplaining,  that  loud  cry,  "My  God,  my  God!  why 
hast  thou  forsaken  me?"  For  it  was  not  without  "the  de- 
terminate counsel  and  fore-knowledge  of  God  that  he  was 
delivered."  "It  pleased  Jehovah  to  bruise  him;"^:  it  was 
"he"  who  "put  him  to  grief."  It  was  his  sword,  bathed  in 
the  Heavens,  that  smote  this  Lamb, 

To  justify  this  dispensation,  note  well. 

Secondly. — Its  ground  or  procuring  cause..  "He  hath 
suffered  for  sins."  But  for  whose  sins?  Certainly,  not  his 
own.  Notwithstanding  the  number  and  acuteness  of  his 
griefs  and  pains;  notwithstanding  he  might,  without  exag- 
geration, exclaim  from  the  cross  on  which  he  was  lifted  up, 
<'behold,  all  ye  that  pass  by,  and  see  if  there  be  any  sorrow 
like  unto  my  sorrow;"  yet  his  deportment  had  been,  not  per- 
fectly inoffensive  only,  but  perfectly  holy;  not  merely  blame- 
less, but  unmixedly  excellent.     "He  hath  suffered  for  sins." 

•  Phil.  ii.  8.  fHeb.  xii.  2.  :;:  Isainh,  liii.  IC 


.230 

But  for  whose  sins?  Certainly,  not  theirs  who  fled  from  his 
rebuke  on  earth,  proclaiming  him  their  conqueror  and  their 
tormentor;  not  for  the  sins  of  the  spirits  once  excelling  in 
strength  before  the  throne  of  God,  and  afterwards  banished 
with  everlasting  destruction  from  his  presence.  "For,  veri- 
ly, he  took  not  on  him  the  nature  of  angels."  "He  hath 
suffered  for  sins."  But,  once  more,  for  whose  sins?  For 
ourSf  my  brethren;  for  the  sins  of  believers.  He  was  the 
promised  "seed  of  the  woman."  "In  the  fulness  of  time 
God  sent  forth  his  Son  made  of  a  woman."^  He  is  bone  of 
our  bone,  and  flesh  of  our  flesh;  and  wearing  our  nature, 
"his  own  self  bare  our  sins  in  his  own  body  on  the  tree."t 
As  we  were  under  a  law  which  we  had  violated,  so  was  he 
made  under  the  same  law  to  fulfil  it  in  our  behalf;  to  expiate 
our  offences  against  it;  and  to  deliver  us  from  its  penalty. 
<«He  hath  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us.":t^  Moral  evil  is  a  direct  outrage  upon  the 
Creator.  It  is  a  species  of  defiance  hurled  against  his  pro- 
vidential rule.  Divine  justice,  therefore,  will  not  pass  it 
over  with  impunity.  But  instead  of  exacting  from  believ- 
ers a  rigid  satisfaction  for  sin  in  their  own  proper  persons, 
it  has  pleased  God  so  to  charge  it  to  the  account  of  the  pro-^ 
pitiating  Jesus,  that  all  its  penal  cansequences  lie  vicarious- 
ly upon  him.  "Surely,  he  hath  borne  our  griefs,  and  carri- 
ed our  sorrows."  "For  the  transgression  of  God's  people 
was  he  stricken."§  "All  we  like  sheep,  have  gone  astray; 
we  have  turned  every  one  to  his  own  way;  and  the  Lord 
hath  laid  on  him  the  iniquity  of  us  all."|(  So  perfect  is 
the  atonement  thus  effected  by  the  vicarious  suffering  of  our 
Lord,  that  it  does  not  require  to  be  repeated  or  renewed; 
neither  is  any  other  atonement  or  propitiating  oblation,  re- 
quisite or  admissible.      Hence,  says  our  text. 

Thirdly. — "Christ  hath  once  suffered."  The  intended 
result  of  his  bitter  passion  is  accomplished.  Sin  is  remittejd. 
The  penitent  is  dismissed  in  peace.     Why,  then,  should  the 

•  Gal.  iv.  4.        -j- 1.  Pet.  ii.  24.        +  Gal.  iii.  13.        §  Isaiah,  liii.  4.  8. 
II  Isaiah,  liii.  6. 


S31 

altar  of  oblation  again  be  dressed?  Why  should  blood  still 
be  shed?  Why  should  the  victim  expire  afresh?  Why  should 
the  Son  of  man  continue  to  be  numbered  with  the  transgres- 
sors? In  the  iteration  of  tjie  sacrifice,  I  can  discern  neither 
the  spirit  nor  the  letter  of  the  covenant.  On  the  contrary,  I 
read  that  "Christ  was  once  offered  to  bear  the  sins  of  many."* 
I  find  a  high  authority  inferring  the  inadequacy  and  inef- 
ficiency of  the  sacrifices  of  the  ancient  dispensation,  from 
their  periodical  recurrence;  "The  law  having  a  shadow  of 
good  things  to  come,"  says  the  writer  to  tlie  Hebrews,  "and 
not  the  very  image  of  the  tilings,  can  never,  with  those  sa- 
crifices, which  they  oftered  year  by  year  continually,  make 
the  comers  thereunto  perfect.  For  then  would  they  not 
have  ceased  to  be  offered?  Because  that  the  worshippers 
once  purged,  should  have  had  no  more  conscience  of  sins. 
But  in  those  sacrifices  there  is  a  remembrance  again  made 
of  sins  every  year."!  I  find  thi  same  high  authority  de- 
monstrating the  value  and  competency  of  the  one  sacrifice  of 
the  gospel  to  take  away  sin,  from  that  very  circumstance, 
that  it  is  but  07ie,  and  but  once  offered.  "By  the  which  will 
we  are  sanctified  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all.  And  every  priest  standcth  daily  minis- 
tering and  offering  oftentimes  the  same  sacrifices,  which  can 
never  take  away  sins;  but  this  man,  after  he  had  offered  one 
sacrifice  for  sins,  forever  sat  down  on  the  right  hand  of  God; 
from  henceforth  expecting  till  his  enemies  be  made  his  foot- 
stool. For  by  one  offering  he  hath  perfected  forever  them 
that  are  sanctified." :{:  Upon  whatever*  specious  and  plausible 
pretexts,  therefore,  men  may  ventUi-e  to  perpetuate  sacrifi- 
cial institutions  in  the  church  of  Christ,  the  practice  is  no 
better  than  superstition.  All  such  observances  are  unau- 
thorized by  Christ  himself;  and  immediately  derogate  from 
the  dignity  of  that  one  great  oblation  which,  through  the 
Eternal  Spirit,  he  made  of  himself  to  take  away  sin.  No 
sophistry  can  transubstantiate  such  falshood  into  truth.  God 

*  Heb.  ix.  28.  f  Hcb.  x.  1.-3.  Uleb.  x,  10.— 14. 


232 

speed  the  time  when  the  dark  places  of  the  church  which 
now  know  it,  shall  know  it  no  more!  For  it  is  one  among 
the  brood  of  pestilent  errors  which  unblushingly  oppose  them- 
selves to  the  revealed  mind  of  the  spirit. 

Fourthly. — "Christ  hath  once  suffered  for  sins,"  al- 
though himself  a  "just"  and  sinless  being.  I  have  already 
incidentally  touched  upon  this  point.  Himself  had  no  sin, 
of  any  description  or  degree,  for  which  to  account.  The 
Saviour  of  the  world  was  the  only  perfect  character  that 
can  be  found  to  adorn  its  history.  He  was  the  eternal  word 
of  God  assuming  flesh  in  time,  and  dwelling  amon  'st  ns. 
He  was  miraculously  produced;  not  shapen  in  ini<j|Uity,  nor 
conceived  in  sin.  Totally  unspotted  by  original  corruption, 
his  actions,  also,  were  such  as  to  defy  reproach.  He  was 
holy,  harmless,  undefiled,  and  separate  from  sinners.  He 
knew  no  sin,  neither  vvas  there  any  guile  found  in  his  mouth. 
This  innocence— this  uprightness— this  purity— this  unqualifi- 
ed perfection  of  lieart  and  life,  was  required  to  ajccomplish  him 
for  the  sacerdotal  charge,  aiid  to  magnify  the  worth  of  the  pro- 
pitiatory offering  which  he  made  of  his  precious  life.  The 
same  high  authority  before  quoted,  reasons,  on  this  matter, 
with  his  usual  energy.  *'Such  a  high  priest  became  us,  who 
is  holy,  iiarmless,  undefiled,  separate  from  sinners,  and 
made  higher  than  the  Heavens;  who  needeth  not  daily,  as 
those  liigh  priests,  to  offer  up  sacrifice,  first  for  his  own 
sins,  and  then  for  the  people's;  for  this  he  did  once,  when  he 
offered  up  himself.  For  the  law  maketh  men  high  priests, 
which  have  infirmity;  but  the  word  of  the  oath,  which  was 
since  the  law,  maketh  the  Son,  who  is  consecrated  forever 
more."* 

Fifthly. — "Christ  hath  once  suffered  for  sins,  the  just 
for  the  unjust."  The  race  of  man  is  carnal,  sold  under  sin. 
«^«Theie  is  none  righteous;  no,  not  one."  "All  the  world  is 
guilty  before  God."  Inheriting  from  Adam  a  patrimony  of 
corruption,  we  have  improved  and  extended  it  with  most 

*  Heb.  vii.  2C.— 28. 


233 

pernicious  industry;  "drawing  iniquity  as  with  cart  ropcs;*^ 
"drinking  it  in  like  water;"  "rolling  it  as  a  sweet  morsel 
under  the  tongue."  Even  where  principles  of  heavenly 
origin  have  been  wrought  into  the  soul,  there  is  a  law 
in -the  members  warring  against  these  principles,  and 
captivating  them  to  the  inferiour  powers  of  appetite  and  pas- 
sion. "Who  can  understand  his  errors?"*  "For  tJiere  is 
not  a  just  man  upon  earth  that  doeth  good,  and  sinnetU 
not."|  Such  is  man.  Such  are  they  whom  Jesus  came  from 
Heaven  to  save.  It  is  not  a  flattering  picture,  for  truth  sel- 
dom flatters.  Is  there  not  in  the  conduct  of  man,  in  the  ag- 
gregate, evidence  too  unanswerable  to  impartial  observation, 
of  something  that  cannot  properly  be  called  by  a  softer  name 
than  that  of  hostility  against  God?  Are  not  jus-tice  and 
equity,  benevolence  and  mercy,  while  admired  in  theory, 
and  celebrated  by  the  declaimer  and  the  poet,  I'emote  from 
general  practice?  Does  not  the  precipitating  impulse  of 
fleshly  desire  too  commonly  break  down  the  barriers  of  rea- 
son, and  defy  the  controlling  power  of  God's,  word  and  pro- 
vidence? 0!  how  has  the  gold  of  man's  early  glory  become 
dim!  This  district  of  the  creation  is  peopled  by  a  family  of 
sinners;  this  fair  earth,  which,  with  the  fulness  thereof,  is 
the  Lord's,  formed  by  his  hand  and  designed  for  his  praise; 
sustains  those  who  are  his  enemies  by  wicked  works.  And 
such  were  some  of  you,  men  and  brethren.  But  you  are 
washed — but  you  are  sanctified — but  you  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the' spirit  of  our  God.  What 
a  world,  then,  was  this  for  God's  blessed  Son  to  visit!  But 
what  do  I  say?  Our  necessity  was  his  glory .^  Our  deep 
degeneracy  moved  his  commisseration;  and  this  Just  one  died, 
that  the  unjust  might  live. 

Once  more. — He  suffered  "that  he  might  bring  us  to  God." 
This  was  the  final  cause  of  his  suffering;  "that  he  might 
bi'ing  us  to  God."  Not  but  that  there  are  other  important 
uses  of  the  passions  of  our  Mediator.  One  of  these  uses  more 

•  rsalm,  six.  12.        f  Eccles.  vii.  20. 

P  K 


234 

immediately  respects  himselfj  it  is,  that  the  captain  of  sal- 
vation misjht  be  made  perfect.  Anotlier  of  these  uses,  in 
which  we  are  deeply  concerned,  is  intimated  by  our  apostle, 
who  points  us  to  the  Son  of  God  as  a  pattern  of  submission 
and  fortitude  in  adversity.  *<For  as  much,  then,  as  Clirist 
hath  sutfered  for  us  in  the  flesh,  arm  yourselves  likewise 
with  the  same  mind.'**  Another  object  of  great  moment  to 
us  promoted  by  the  passions  of  Christ,  is  the  forming  of  the 
Christian's  mind  to  habits  of  self-denial — the  mortifying  of 
the  body  of  sin — the  separating  of  the  heart  from  carnal  at- 
tachments— the  opening  of  the  eyes  upon  the  vanity  of  all 
secular  anxieties  and  joys,  and  upon  the  futility  and  perish- 
ableness  of  all  human  glory.  *'God  forbid,"  says  Paul, 
<*that  1  should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ,  by  whom  the  world  is  crucified  unto  me,  and  1  unto 
t^e  world,"!  A  fourth  consequence  of  magnitude  effected 
by  the  passions  of  Christ,  is  the  superiour  qualifications 
which  tliey  wrought  in  him  for  the  office  of  our  advocate. 
<«Wherefore,  ii>  all  things  it  behoved  him  to  be  made  like 
unto  his  brethren^  that  he  might  be  a  merciful  and  faithful 
high  priest  in  things  pertaining  to  God,  to  make  reconcilia- 
tion for  the  sins  of  the  people.  For  in  that  he  himself  hath 
suffered,  being  tempted,  he  is  able  to  succour  them  that  are 
tempted.":}:  But,  my  brethren,  not  one  of  these  uses  of  the 
passions  of  Jesus — not  one  of  these  benefits  resulting  from 
them — and  uses  and  benefits  of  essential  importance  I  ac- 
knowledge them  to  be;  much  concerns  that  man  whom  Je- 
sus does  not  bring  to  God.  Exhibit  not  Jesus  as  a  pattern 
of  fortitude  and  submission  in  adversity,  to  those  who  have 
not  been  taught  of  God  the  sweet  and  sanctified  uses  of  ad- 
versity. Talk  not  of  denying  self,  and  taking  up  the  cross, 
to  those  who  have  not  been  drawn  to  that  cross  on  which  the 
Saviour  was  lifted  up.  These  are  duties  to  which  they  are 
disinclined  until  his  spirit  work  in  them  to  will  and  to  do. 
And  why   should  you  speak  of  a  Redeemer   made  perfect 

■  1.  rcter,  iv.  1.  j  Gal.  vj.  14.  iHeb.  ii.  17.  18. 


S35 

tlirougli  suffering;  of  a  priest  and  intercessor  vested  by  it 
with  superiour  qualifications  to  advocate  a  sinner's  cause; 
unless  it  be  to  announce  bim  as  a  Redeemer  in  fact — a  priest, 
intercessor,  and  advocate  in  very  deed  bringing  the  penitent 
to  God?  This,  then,  after  ail,  is  the  final  cause  why  "Christ 
hath  once  suffered  for  sins,  the  just  for  the  unjust:"  "that 
he  might  bring  us  to  God." 

For  it  is  a  solemn  truth,  my  brethren,  that  sin  had  form- 
ed a  separating  wall  between  man  and  his  Creator.  Our 
state,  irrespectively  of  a  Redeemer,  is  a  state  of  alienation 
from  God.  The  Redeemer  hath  suffered  to  recover  us  from 
this  state  of  alienation — to  demolish  that  separating  wall. 
"In  him  God  is  reconciling  the  world  unto  himself,  not  im- 
puting trespasses  and  sins."  By  him  peace  is  effected, 
<*peace  for  thein  that  are  afar  off"  from  God.  By  him 
every  legal  demand  was  met,  and  every  award  of  divine 
justice  fulfilled.  "All  have  sinned,  and  come  short  of  the 
glory  of  God;  being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus;  whom  God  hath  set 
forth  to  be  a  propitiation,  through  faith  in  his  blood,  to  de- 
clare his  righteousness  for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of  God;  to  declare,  I  say  at 
this  time  his  righteousness;  that  he  might  be  just,  and  the 
justifier  of  him  which  believeth  in  Jesus."*  "Without  shed- 
ding of  blood,  there  is  no  remission."!  "But  now  in  Christ 
Jesus,  ye,  who  some  times  were  far  off,  are  made  nigh  by 
the  blood  of  Christ.     For  he  is  o«r  peace.*' ^ 

But  our  distance  from  the  author  of  our  being  implies 
more  than  this.  It  is  not  merely  as  criminals,  convicted  by 
his  law,  and  exposed  to  its  penalty,  that  we  are  restored, 
and  brought  to  God  by  his  Son.  We  are  estranged  also  in 
mind  and  will,  in  temper  and  inclination.  The  fellowship 
of  our  spirits  is  not  with  God's  spirit.  To  reclaim  us  from 
this  perverse  bent  of  the  affections,  that  divine  spirit  must 
form  us  anew.     "Except  a  man  be  born  of  water,  and  of  the 

•^  Horn.  iii.  23-26.        f  ^^^^-  i^-  22.        +  Ephes.  ii.  13.  U. 


236 

spirit,  lie  cannot  enter  into  the  kingdom  of  God."*  But  this 
reforming  and  regenerating  spirit  is  the  purchase  of  the 
blood  of  Jesus.  It  is  «<with  his  precious  blood,  as  the  blood 
of  a  lamb  without  blemish  and  without  spot,  that  we  are  re- 
deemed from  our  vain  conversation."}  Hence  that  prayer 
of  an  apostle:  "iVow  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant,  make 
you  perfect  in  every  good  work  to  do  his  will,  working  in 
you  that  which  is  well  pleasing  in  his  sight,  through  Jesus 
Christ,  to  whom  be  glory  forever  and  ever. — Amen.*':(: 

Christ,  by  suffering  for  sins,  "the  just  for  the  unjust," 
hath  made  the  throne  of  Alniighty  God  accessible  to  the 
penitent.  A  ceremonial  purification  was  prerequisite  in 
certain  cases,  by  the  ancient  law,  in  order  to  gain  for  the 
worshipper  an  entrance  anto  the  Temple.  In  like  manner, 
in  every  supposable  case  under  the  new  dispensation,  pol- 
luted, as  we  are,  by  vice  and  folly,  our  approaches  to  God 
are  sanctioned  and  consecrated  only  by  the  obedience  and 
blood  of  the  suffering  Mediator.  Hence  that  reasoning  of 
an  inspii'ed  author:  "If  the  blood  of  bulls  and  of  goats,  and 
the  ashes  of  an  heifer,  sprinkling  the  unclean,  sanctifieth  to 
the  purifying  of  the  flesh,  how  much  more  shall  the  blood 
of  Christ,  who,  through  the  eternal  spirit,  offered  him- 
self without  spot  to  God,  purge  your  conscience  from 
dead  works,  to  serve  the  living  God?"§  "The  blood  which 
cleanses  from  all  sin,  gives  us  boldness  to  enter  into  the  ho- 
liest." ||  Although  the  God  we  serve  is  undoubtedly  of 
purer  eyes  than  to  behold  evil;  although  he  cannot  look  up- 
on iniquity  but  with  abhorrence;  yet  have  we  a  "High 
Priest  over  tlie  house  of  God,  who  hath  consecrated  for  us 
a  new  and  living  way,  tlirough  the  veil,  that  is  to  say,  his 
iiesh;"|[  in  "whom  we  have  boldness,  and  access,  with  con- 
fidence, by  the  faith  of  him."** 

*  John,  Hi.  5.    f  1  Peter,  i.  18.  19.      +  Hcb.  xiii.  20.  21 .     '^  Ilcb  ]x.  13^  1 4. 
•\\  Heb.  X.  19.        %_  Heb.  x.  20.        ••  Eph.  iii.  12. 


237 

Christ,  "by  his  once  suffering  for  sins,  the  just  for  the 
unjust,"  hath  opened  the  kingdom  of  Heaven  to  all  believ- 
ers; <'hath  purchased  a  possession"  of  eternal  glory  for  the 
myriads  whom  he  has  reconciled  to  God,  reclaimed  from 
sin,  and  consecrated  to  be  holy,  upright,  exemplary  in  life, 
and  pure  in  heart.  "Return,  O!  Lord,  how  long?  When 
shall  I  come,  and  appear  b'efore  God?  0!  that  I  might  come 
even  to  thy  seat!  As  the  heart  panteth  for  the  water  brooks, 
so  panteth  my  soul  after  thee.  My  heart  and  my  flesh  cri- 
eth  out  for  the  living  God.  How  lovely  are  thy  dwelling 
places,  my  King  and  my  God!  How  desirablethe  altars  of  thy 
Temple,  not  made  with  hands!  Open  to  me  the  gates  of 
Heaven,  that  I  may  go  into  them  and  praise  tliee!"  Such 
are  the  desires  of  pious  men — such  the  animated  breathings 
of  the  believer's  spirit;  and  they  shall  be  fulfilled;  and  ac- 
cording to  their  hope,  it  shall  be  done  unto  them;  because 
<«Christ  also  hath  once  suffered  for  sins,  the  just  for  the  un- 
just, that  he  might  bring  ns  to  God;"  because  "Christ  also 
loved  the  church,  and  gave  himself  for  it;  that  he  might 
sanctify  and  cleanse  it  with  the  wasliing  of  water,  by  the 
word;  that  he  might  present  it  to  himself  a  glorious  church, 
not  having  spot  or  wrinkle,  or  any  such  thing;  but  that  it 
should  be  holy,  and  without  blemish;"*  because  he  who  once 
suffered  for  sins,  designs  to  come  again  without  sin  unto 
salvation,  when  he  shall  "present  you,"  believers,  "faultless^ 
before  the  presence  of  his  glory,  with  exceeding  joy."f 

Let  no  one  impeach  the  righteousness  of  God  in  ordain- 
ing this  substitution  of  an  innocent  being  in  the  sinner's 
place.  The  dispensation  was  not  imposed  upon  Christ 
against  his  consent.  It  was  not  more  an  ordinance  of  his 
Father  than  his  own  voluntary  assumption.  "Lo!  I  come 
to  do  thy  will,  0!  God;  the  body  which  thou  hast  prepared 
for  me,"  I  come  to  offer  upon  the  cross  for  the  sin  of  the 
world!  At  once  he  presented  himself  as  the  victim,  and  the 
priest.  And  the  imagined  iniquity  of  the  appointment  by 
which  he  agonized,  bled,  and  expired  for  trespasses  not  his 

•  Eph.  V.  25.-27.  t  Jud.  i.  24. 


own,  is  lost  in  the  triumphant  splendours  of  that  crown 
which  he  now  wears;  in  the  unrivalled  glories  of  that  name, 
that  dignity,  that  authority,  and  that  power,  with  which  he 
is  now  recompensed. 

Suffer,  now  my  brethren,  a  few  words  of  exhortation.. 

It  must  be  obvious  that  nothing  can  be  more  sacredly  in- 
cumbent on  the  Christian  than  to, maintain  in  his  heart  a 
lively  impression  of  the  benevolence  of  the  Son  of  God. 
Contemplate  with  fixed  eye  that  splendid  representation  of 
moral  dignity — of  the  virtue  and  perfection  of  the  celestial 
regions — which  the  character  and  transactions  of  Jesus  af- 
forded, when  he  sojourned  on  earth.  Contemplate  the  suc- 
cessive griefs  through  w  hich  he  passed  from  his  birth  to  his 
crucifixion.  See  him  on  the  fatal  tree,  cut  off,  but  not  for 
himself;  struggling  under  the  pressure  of  your  sins,  and 
bathed  in  blood  by  the  stripes  of  mortal  execution  due  to 
you.  It  was  y^ur  offences  that  planted  the  cross  on  the  en- 
sanguined hill  of  Calvary.  It  was  your  rebellion  that  mur- 
dered this  prince  of  life.  It  was  to  bring  you  nigh  to  God, 
who  were  afar  off  from  him,  that  this  just  one  suffered  for 
sins.  And  remember  that  the  sufferer  was  God's  own  Son; 
uniting  a  nature  derived  from  the  eternal  Deity,  with  human 
flesh,  human  feelings,  and  human  sympathies.  This  being 
recollected,  the  poet's  language  will  not  be  thought  unsound, 
*'Heaven  wept,  that  man  might  smile — Heaven  bled,  that 
man  might  never  die."  Let  love  to  this  divine  sufferer,  ' 
then,  be  a  passion  in  your  souls,  second  only  to  love  to  the 
Father  of  mercies,  who  gave  him  for  the  life  of  the  world. 
Turn  with  disgust  and  abhorrence  from  sin,  as  that  which 
occasioned  his  suffering — that  which  crucified  the  Lord  of 
glory — and  that  which,  as  often  as  it  is  repeated  or  indulg- 
ed, crucifies  him  afresh,  and  puts  him  to  open  shame.  Shall 
I  say,  let  not  sin  reign  in  your  mortal  bodies?  I  will  not 
say  this;  for  if  you  be  true  believers  on  the  name  of  the  Son 
of  God,  you  have  imbibed  his  spirit;  in  habit  you  are  holy; 
in  you,  sin  cannot  reign.     But  I  will  say,  resist  temptation: 


239 

banish  the  evil  thought;  strangle  the  incipient  lust — the  in- 
fant principle  of  sin;  crush  the  young  serpent's  head  before 
his  sting  can  have  strength  to  dart  the  moral  poison.  For- 
swear the  accommodating  and  supple  spirit  which  is  so  apt 
to  lure  the  Christian  into  worldly  compliances.  Remember 
that  you  are  redeemed  to  be  a  holy  seed.  Let  not  the  Re- 
deemer be  reproached  in  the  bosom  of  his  own  family. 

<'He  hath  suffered  to  bring  you  to  God!"  to  establish  for 
you  a  communion  with  the  Father  of  your  spirit  here,  that 
you  may  be  trained  up  for  the  holy  fellowship  of  Heaven. 
Draw  near,  therefore,  in  full  assurance  of  faith.  Lift  up 
pure  hearts  and  holy  hands.  In  private  and  in  publick; 
in  the  closet,  the  dwelling,  and  the  diurch;  let  the  altar 
of  incense  be  raised,  and  pure  offerings  of  praise  and  tlianks- 
giving  ascend.  And  if  it  be  only  through  the  suffering  of 
Christ  that  you  are  brought  into  peace  with  God,  and  re- 
ceive the  privilege  of  apia'oaching  him  acceptably,  there  is 
no  need  of  many  words  to  prove  that  you  must  draw  near  in 
his  name  and  in  dependence  upon  his  merits.  "He  is  the 
way,  and  no  man  cometh  unto  the  Father,  but  by  him."* 

One  word  to  unthinking  sinners,  and  I  have  done.  If  no 
man  can  be  brought  to  God  but  by  a  suffering  mediator — if 
no  man  can  appear  before  God's  face  in  Heaven,  except 
through  the  righteousness  of  that  mediator,  imputed  to  him, 
and  received  by  faith;  and  on  this  point  you  have  a  full  and 
fair  opportunity  to  satisfy  yourselves  by  collating  the  differ- 
ent scriptures  on  this  subject,  and  inferring  effects  fron^ 
causes — conclusions  from  premises;  what  madness  possesses 
you,  that  you  should  renounce  your  only  refuge?  I  entreat 
you  to  pause.  Surely  you  are  not  aware  of  the  bitterness 
of  God's  eternal  displeasure.  If  sin  required  such  an  ex- 
piation as  was  made  for  it  by  the  unequalled  suffering  of  the 
Son  of  God,  surely,  they  whom  faith  and  repentance  have 
not  interested  in  his  merits,  must  acknowledge  tliemselves 
to  be  in  imminent  and  awful  peril.  •♦If  such  things  were 
done  in  a  green  tree,  what  shall  be  done  in  a  dry.?"f 

•  John,  xiv,  6.        f  Luke,  xxiii.  3! . 


THE  FEAR  OF  MAN  SUBORDINATE  TO  THE 
FEAR  OF  GOD, 


ST.    MATTHEW,    X.    £8. 

^'Fear  not  them  which  kill  the  body,  but  are  not  able  to  kill 
the  soul:  but  rather  fear  him  which  is  able  to  destroy  both 
sotd  and  body  in  hell," 


To  know  equally  the  chief  good  and  the  chief  ill;  to  hav^ 
distinct  views  of  what  we  should  most  dread  and  what  we 
should  most  desire;  is  a  useful,  and  cannot  but  be  an  all-im- 
portant acquisition.  It  is  attainable  at  the  feet  of  Jesus 
Christ.  He  has  told  us  that  the  happiness  of  man  consists  in 
the  knowledge,  of  God;  in  divine  love;  and  in  the  everlast- 
ing enjoyment  of  heavenly  communion.  He  has  told  us, 
also,  as  in  our  text,  that  the  misery  of  man  consists  in  the 
eternal  privation  of  these  joys,  and  the  eternal  sufferings  of 
a  torment  infinitely  more  to  be  deprecated  than  the  pains  of 
this  life,  however  severe,  and  the  terrors  of  death  however 
alarming.  The  holy  confessors  and  martyrs  of  God  have 
studied  this  lesson  in  all  ages,  and  at  all  times  it  is  a  lessoa 
■worthy  of  Christian  meditation.  Exempt,  as  we  are,  for 
the  present,  from  the  lash  of  persecution,  there  are  few  who 
are  not  impressed  with  greater  anxiety  on  the  score  of  tem- 
poral evils,  than  apprehension  as  to  what  are  eternal;  few 
who  do  not  dread  weak  men  more  than  the  Almighty  God; 
and  none  who  do  not  need  instruction  from  Heaven  as  to 
whom  and  what  they  ought^  and  whom  and  what  they  ought 
Gg 


^4S 

not  to  fear,  in  the  line  of  their  duty.  Let  us  all,  therefore, 
with  meekness,  receive  the  ingrafted  word,  which,  through 
faith,  is  able  to  make  us  wise  unto  salvation.  Let  us  heark- 
en to  Jesusf  whilst  he  teaches  us,  in  the  text,  to  what  fear 
it  is  that  we  should  never  degrade  ourselves;  the  fear  of 
death:  and  what  we  should  dread  far  more.than  death,  and 
them  who  may  have  the  power  of  it;  the  judgment  of  God. 
"Fear  nut  them  which  kill  the  body,  but  are  not  able  to  kill 
the  soul:  but  rather  fear  him  which  is  able  to  destroy  both 
soul  and  body  in  hell." 

Man,  brought  into  the  world  with  so  many  principles 
tending  in  their  nature  to  unite  and  bind  us  to  each  other; 
man,  wiiose  every  breath  should  emit  the  fragrance  of  the 
heavenly  plant  of  love;  has  become  cruel  and  ferocious; 
more  cruel  than  the  Lion;  more  ferocious  than  the  Tyger. 
These  respective  species  of  animals  are  generally  at  peace 
among  themselves;  but  with  man,  neighbour  against  neigh-  , 
hour,  brother  against  brother,  puts  himself  in  arms.  Reli- 
gion itself,  which,  unless  perverted,  entenders  and  human- 
izes the  heart,  is  too  often  made  the  pretext  of  cruelty.  By 
pronouncing  this  hallowed  name  we  would  consecrate  our 
furious  passions,  whilst  wc  seek  to  appease  our  hatred  by 
the  destruction  of  its  object.  How  often,  since  the  incarna- 
tion of  Christ,  has  his  church  been  defiled  by  murder,  mas- 
sacre, and  devastation?  How  often  has  she  seen  her  children 
led  to  the  wheel,  the  cross,  the  scaffold,  the  gibbet,  and  the 
stake?  Contemplating  this  weight  of  woe,  all  of  which  he 
foresaw  in  vision,  and  part  of  which  he  personally  experien- 
ced, St.  Paul  says,  in  the  words  of  the  XLIV  Psalm,  "for 
thy  sake  are  we  killed  all  the  day  long,  we  are  counted  as 
sheep  for  the  slaughter."  Contemplating  these  events  as 
shortly  about  to  involve  his  disciples,  Jesus  Christ  thought 
fit  to  encourage  them  with  these  words;  «Fear  not  them 
which  kill  the  body." 

To  men,  who,  professing  the  feeling  of  humanity,  are  not 
Insensible  to  pain  and  misery,  this  exhortation  would  seem 


243 

unnatural,  did  not  our  Saviour  ground  it  on  the  most  sub- 
;stantial  reason,  that  they  "are  not  able  to  kill  the  soul." 

The  soul,  freed  from  material  fetters,  rests  in  peace, 
amidst  the  bowers  of  Paradise,  and  on  the- bosom  of  God. 
There,  arrayed  in  felicity  and  glory,  she  is  unruffled  by  pas- 
sion, and  unconscious  of  pain.  Did  the  wicked  forbear 
their  rage;  were  the  sword  of  enmity  sheathed;  still,  the  dis- 
solution of  the  body  is  the  debt  of  nature,  a  debt  we  all  must 
pay.  Let  time  take  its  course,  and  thoug;.  enmity  should 
spare,  disease  or  decay  shall  claim  you.  Let  violence  and 
murder  do  their  worst;  they  only  acctnnplislLwhat  the  con- 
stitutional principle  of  mortality  would  in  time  have  effect- 
ed, with  less  severity  and  anguish,  it  may  be,  but  not  with 
less  certainty.  Let  them  rend  the  garments,  let  them  pull 
down  the  abode,  of  man;  the  spirit,  which  is  peculiarly  the 
man,  and  which  wears  these  garments,  and  inhabits  this 
abode,  the  bright  unsuffering  spirit  ascends  to  God.  "Fear 
not  them,"  therefore,  "which  kill  the  body,  but  are  notable 
to  kill  the  soul;  but  rather  fear  him  which  is  able  to  destroy 
both  soul  and  body  in  hell." 

An  ancient  sect,  who  combatted  all  tlie  passions,  aimed 
their  principal  attacks  against  Fear.  They  contended  that 
the  wise  man  should  be,  not  only  intrepid  in  danger,  but  in- 
sensible to  it.  Passion,  however,  is  necessary  in  the  econo- 
my of  human  life.  Jesus  Christ,  therefore,  more  wisely  and 
compassionately,  does  not  require  us  to  eradicate  fear,  but 
labours  to  give  it  a  true  direction.  "Fear  not  them  which 
kill  the  body,  but  are  not  able  to  kill  the  soul;  but.  rather 
fear  him  which  is  able  to  destroy  both  soul  and  body  in 
heli." 

Nor  yet  does  he  absolutely  forbid  all  fear  but  that  which 
terminates  in  God;  or  proscribe  that  fear  of  man,  that  dread 
of  the  evils  of  life,  which  is  natural  and  reasonable,  if  con- 
fined within  due  limits.  But  he  teaches  that  this  emotion 
is  infinitely  more  becoming,  infinitely  more  necessary  with 
regard  to  God,  and  the  everlasting  ills  which  it  is  in  his  power 


M4 

to  inflict,  than  with  regard  to  men,    and  the  temporary 
evils  of  this  life,  or  even  death  itself,  independent  of  future 
suffering.     And  this   his  doctrine  is  in  perfect  conformity 
with  the  dictates  of  nature  and  common  sense.     God  claims 
a  greater  proportion  of  our  reverence  than  the  greatest  and 
most  powerful  of  our  fellow  creatures,  in  that  his  nature  and 
dignity  excel  theirs.     Whenever,  therefore,  God  and  man 
invite  us  to  different  and  opposite  performances;  when  me- 
naces from  each  impend  over  us  to  effect  our  compliance;  we 
cannot  hesitate  whom  to  fear  and  how  to  act.      ''We  ought 
to  obey  God  rather  than  men."     Surrounded  by  the  sor- 
rows of  life,  or  having  the  pains  of  death  In  prospect,  the 
emotion  of  fear  is  natural  and  unavoidable.   But  when  the  soul 
is  in  danger;  when  her  interests  are  at  variance  with  those 
of  the  body;  we  should  give  ourselves  up  to  the  movements 
of  a  greater  fear  lest  we  be  overtaken  by  the  terrible  des- 
truction of  soul  and  body  in  hell  forever.     In  the  daily  oc- 
currences of  life,  we  cannot  but  observe  that  when  a  man  i§ 
called  to  experience  a  variety  of  griefs,  the  more  light  will 
not  be  felt  under  the  pressure  of  one  more  severe.     Let  the 
fear  of  poverty,  for  example,  be  set  off"  against  the  fear  of 
death,  and  a  man  shall  cast  the  coffer  that  contains  his  all 
into  the  sea  to  save  himself  from  shipwreck.     Thus,  Jesus 
Christ,  who  knows  our  frame,  designs  that  one  fear  should 
destroy  another  and  an  inferiour;  and  therefore  says,  ««fear 
not  them  which  kill  the  body,  but  are  not  able  to  kill  the 
soul;  but  rather  fear  him  which  is  able  to  destroy  both  soul 
and  body  in  hell.'* 

This  hell,  my  brethren,  is  not  a  black  abyss  of  non-ex- 
istence, swallowing  up  equally  our  hopes  and  our  fears,  and 
rendering  us  as  though  we  had  never  been.  It  would  not 
then  be  an  object  more  terrible  than  that  death  which  the 
cruelty  of  man  might  inflict  on  ns.  The  same  event  would 
deliver  us  at  once  from  the  enmity  of  the  world  and  the  re- 
tribution of  God.  Were  annihilation  the  issue  of  all  things, 
-we  should  shrink  from  the  fires  of  martyrdom  and  its  tor- 


2W 

turing  racks,  though  every  step  we  retired  should  awaken 
the  anger  of  Jehovali.  What  is  this  hell,  then?  It  is  a 
place  of  extreme  contempt;  it  is  a  state  of  extreme  anguish. 
The  original  word,  which  the  translators  of  the  scriptures 
have  thus  rendered,  signifies  "the  valley  of  Hinnom."  This 
was  a  valley  in  the  vicinity  of  Jerusalem  which  the  execra- 
ble superstition  of  the  Jews  has  immortalized  to  infamy.  In 
the  times  of  their  idolatry,  it  was  here  that  they  sacrificed 
their  infant  children  to  Moloch;  placing  them  in  hrazen 
statues,  and  consuming  them  gradually  hy  the  application 
of  slow  fires.  Afterwards,  as  the  Hebrew  Doctors  inform 
us,  to  render  yet  more  profane  and  abominable  a  place  de- 
filed by  the  most  detestable  crimes  that  ever  idolatry  per- 
petrated, or  superstition  inspired,  it  was  made  a  receptacle 
for  the  bodies  of  executed  malefactors  and  the  refuse  of  the 
victims  used  in  sacrifice.  Having  no  idea  of  any  place  more 
odious  than  this,  the  Jews,  employed  its  name  to  designate 
the  state  of  rejected  souls  and  the  place  of  their  torments; 
and  Christ  couched  his  instructions  in  the  language  of  the 
day,  as  most  intelligible. 

Let  iis  now  concentrate  these  ideas.  There  is  a  great 
and  terrible  God — the  avenger  of  guilt — the  all  righteous 
judge — who  hath  power  to  cast  into  hell  both  soul  and  body; 
that  is  to  say,  the  entire  man,  with  all  his  faculties  of  sensa- 
tion and  reflection.  They  who  have  been  accomplices  in  the 
crime  shall  be  associated  in  the  punishment.  The  bodies  of 
the  wicked  shall  be  raised,  and,  being  reunited  to  their  souls, 
shall  suffer  with  them.  Both  soul  and  body  shall  be  des- 
troyed in  hell — in  the  lake  of  fire  and  brimstone — tlic  habi- 
tation of  the  worm  that  never  dies,  but  corrodes  with  una- 
bated sharpness — amidst  tears,  and  lamentations,  and  gnash- 
ing of  teeth,  and  the  roarings  of  ever  quenchless  flames. 

My  brethren,  let  us  not  wrest  from  the  Almighty  tlie  ma- 
jesty of  terror  which  surrounds  liim.  A  God  disarmed  is  a 
God  despised.  If  the  infernal  world  with  all  its  horrors  is 
often  insuflicicnt  to  make  us  fear  and  obey  him,  what  wnrM 


246 

be  the  consequence  were  we  no  longer  influenced  by  the  ap- 
prehension of  eternal  misery?  /There  are  persons  who  affect 
to  be  superiour  to  such  motives;  to  be  proof  against  the  im- 
pressions of  terror  in  religion;  to  call  the  dread  of  futurity 
weakness  and  cowardice.  But  is  it  true  magnanimity  to 
disregard  so  great  and  inevitable  an  evil?  an  evil  that  shall 
co-exist  with  eternity?  an  evil  from  which  we  may  be  sepa- 
rated by  a  mere  point  Of  position  or  duration?  Is  it  true 
magnanimity  to  sleep  while  sentence  Is  pronounced  upon  us, 
or  on  the  brink  of  the  precipice  whose  foot  is  lashed  by  the 
billows  of  destruction?  Is.  it  true  magnanimity  to  look  with 
iudifference  on  the  blackness  of  everlasting  darkness,  and 
to  contemplate  unmoved  an  eternity  of  suffering?  Men  and 
brethren,  it  is  self  willed  obduracy;  it  is  brutish  stupidity. 
"Fear  not  them,"  therefore,  "which  kill  the  body,  but  are 
not  able  to  kill  the  soul;  but  rather  fear  him  which  is  able  to 
destroy  both  soul  and  body  in  hell." 

This  subject,  my  brethren,  is  not  devoid  of  utility,  al- 
though it  may  not  be  thought  probable  that  you  or  I  shall 
ever  be  precisely  in  the  situation  of  those  to  whom  the  words 
were  originally  addressed.  I  will  remind  you  of  a  very  nat- 
ural, reasonable,  and  scrij)tural  inference  from  it.  If  We  are 
exh(»rted  to  fear  not  even  death  in  th^  path  of  duty,  and  if, 
from  the  manner  in  which  the  exhortation  is  conveyed,  we 
are  compelled  to  believe  that  fear  in  such  a  case  is  crimi- 
nal, how.  much  more  when  it  terminates  in  inferiour  evils; 
when  it  is  excited  by  the  scoffs  of  the  impious  and  profane, 
by  the  contemptuous  smile  of  the  worldling,  or  the  insolent 
pity  of  the  sci<dist  and  tiic  witling;  when  you  relax  in  piety 
and  virtue,  intimidated  by  every  little  inconvenience  that 
meets  you  from  the  world;  when  bad  company,  bad  exam- 
ple, comi)laisance  for  those  around  you,  the  mere  request  of 
persons  who  might  be  disobliged  by  a  refusal,  when  cither 
of  these  circumstances  is  sufficient  to  divert  you  from  Chris- 
tian purity  and  sanctification?  It  is  in  vain  that  we  preach 
the  doctrine  of  future  and  eternal  punishment;  that  wo  rca^ 


247 

son  eoncerninj^  riajliteousness,  temperance,  and  judgment  to 
come;  if  we  produce  no  impression  that  can  stem  the  tor- 
rent of  fashionable  errors,  or  mortify  the  most  inconsidera- 
ble propension  to  vice.  It  is  in  vain  that  we  preach  the 
spotless  sanctity,  the  severe  justice,  and  the  resistless  pow- 
er of  God;  if  the  fear  of  man  can  prevail  to  defeat  the  influ- 
ence of  his  laws.  0!  how  many  sins  of  omission  and  com- 
mission take  their  rise  in  this  base  principle! 

Heads  of  families;  we  tell  you  to  make  your  houses, 
houses  of  prayer;  to  lead  your  children  and  servants  to  the 
knowledge  and  communion  of  that  God  who  is  the  author  of 
domestick  happiness;^  but  family  worship  is  not  the  fashion, 
and  you  are  afraid  to  be  singular. 

Young  people;  we  tell  you  to  remember  your  Creator  in 
the  days  of  your  youth;  we  tell  you  that  peculiarly  grace- 
ful, in  early  life,  is  a  religious  dcjjortment,  and  followed  by 
the  especial  favour  of  God;  that  filial  piety  is  the  first  and 
noblest  of  social  duties;  and  that  respect  for  the  authority 
of  age  is  essential  to  your  best  interests;  but  your  compan- 
ions make  a  mock  at  all  these  things,  and  you  are  afraid  to 
incur  their  ridicule. 

Professors  of  our  holy  religion;  we  tell  you,  be  not  con- 
formed to  this  world;  renounce  its  vanities;  disclaim  its 
principles;  abstain  from  the  appearance  of  evil;  avoid  mo- 
dish dresses,  modish  places,  and  modish  amusements,  that 
minister  to  sin;  walk  worthy  of  the  vocation  wherewith  ye 
are  called;  and  adorn  the  doctrine  of  God  your  Saviour  in 
all  things;  but  this  is  being  righteous  over  much,  say  the 
men  of  this  world;  and  ye  are  afraid  that  they  should  enter- 
tain a  mean  opinion  either  of  your  understanding  or  your 
spirit. 

Perhaps  in  no  one  instance  is  this  misplaced  fear  more 
conspicuous  than  in  the  practice  of  duelling,  so  frequent  in 
the  present  day;  a  practice,  in  wliich  it  is  hard  to  determine 
what  most  to  admire,  its  stupid  absurdity,  or  its  audacious 
wickedness.    It  is  absurd;  stupidly  absurd;  because  it  can 


^8 

'bring  na  real  satisfaction  to  the  injured  party.  It  is  wick- 
ed; audaciously  wicked;  because  it  directly  and  darinj^Iy 
contravenes  the  law  of  God,  which,  on  this  point,  as  on  all 
others  that  involve  moral  obligations,  is  express,  unequivo- 
cal, and  unqualified,  and  which,  although  it  allows  us  to  re- 
pel forcible  aggression,  does  not  allow  us  wantonly  to  de- 
stroy, or  even  expose  our  own  lives,  or  the  lives  of  others. 
Thoughtless  of  this,  bow  many  professing  Christians  are 
there  whom  the  fear  of  the  world  and  of  its  scoffs  and  of  its 
frowns  sends  unbidden  into  the  Eternal  Presence!  Pre- 
sumptuous sins  are,  of  all  others,  most  dangerous  to  the  soul; 
and  a  sin  so  presumptuous  as  this  can  scarcely  be  named. 
He  who  takes  hours,  if  not  days  and  months,  to  deliberate, 
before  he  commits^the  crime,  if  there  be  truth  and  justice  in 
God,  provokes  that  God  to  cut  him  off  before  he  can  repent; 
and  in  the  records  of  my  faith  I  learn  that  no  mirepented  sin 
shall  ever  be  forgiven.  It  is  not  for  me  to  limit  divine  mer- 
cy; it  is  not  for  me  to  decide  the  destiny  of  the  duellist,  or 
of  any  other  criminal;  but  this  I  will  say,  ten  thousand  u-'i- 
verses  sliould  not  bribe  me  to  stand  with  him  in  judgment. 
But,  my  brethren,  were  I  to  pretend  to  calculate  the  full 
effect  of  this  pernicious  principle,  the  fear  of  the  world,  its 
laugh,  and  its  frown;  I  should  not  know  where  to  stop.  Suf- 
fice it  to  say,  that  it  is  not  more  pernicious  than  unreasona- 
ble. Suppose  you  were  to  gain  the  wh«>le  world,  uli  its 
smiles,  and  all  its  caresses,  would  this  be  a  compensation  for 
the  loss  of  the  soul?  0!  consider  those  awful  w«)rds,  "who- ' 
soever  shall  deny  me  before  men,  him  will  i  also  deny  before 
my  Father  which  is  in  Heaven."  ^'Whosoever  sliall  be 
ashamed  of  me  and  of  my  words,  in  this  adulterous  and  sin- 
ful generation,  of  him  also  shall  the  Son  of  man  be  ashamed 
when  he  cometh  in  the  glory  of  his  Father,  with  the  holy 
angels."  "Fear  not  them,"  therefore,  "which  kill  tlie  body, 
but  are  not  able  to  kill  the  soul;"  far  less  be  ye  afrai(]  of 
those  whose  contempt  or  hatred  may  be  directed  against 
Christian  piety  and  virtue;  "but  rathiM-  fear  him  which  is 
able  to  destroy  both  soul  and  body  in  hell." 


249 

Spirit  of  my  God!  Vouchsafe  to  enforce  the  admonition 
upon  the  consciences  of  this,  people,  that  in  this  their  day, 
they  may  attend  to  the  things  which  belong  to  their  peace, 
before  they  be  hidden  from  their  eyes  forever. — Amen. 


Hh 


THE  CAUSES  OF  INCONSTANCY  IN  RELIGION, 


GALATIANS,  V.  7. 

*'¥e  did  runivell;  who  did  hinder  ijou,  that  ye  should  not 
obey  the  truth?" 


It  must  be  evident  to  every  attentive  observer  of  biiman 
nature,  as  exhibited  in  real  life,  that  steadfastness,  fixed- 
ness, and  perseverance  in  the  practice  of  piety  and  virtue, 
is  an  excellence  extrcjmely  rare.  Impressions  of  truth  and 
goodness  too  generally  become  faint,  where  they  are  not  to- 
tally effaced;  religious  zeal  languishes,  where  it  is  not  ex- 
tinguished; the  purposes  of  virtue  are  broken  off  in  the 
midst;  and  to  multitudes,  the  apostle's  expostulation  is  not 
inapplicable,  "Ye  did  run  well;  who  did  hinder  you,  that  ye 
should  not  obey  the  truth?"  There  is  a  particular  refer- 
ence in  these  words,  it  is  true,  to  a  mischievous  interference 
with  the  faith  of  the  Galatians,  in  consequence  of  which 
they  had  stepped  aside  from  the  simplicity  of  the  truth  as  it 
is  in  Jesus;  endeavouring  to  connect  it  with  the  obsolete  ri» 
tuals  of  Judaism.  But  in  the  very  same  style,  with  the  very 
same  earnestness  of  address,  ministers  of  Christ  may  re- 
monstrate against  every  aberration  from  sound  doctrines 
once  received;  against  every  deviation  from  the  course  of 
duty;  every  intermission  of  pious  activity;  every  dereliction 
of  good  and  lioly  undertakings.  "Ye  did  run  well;  who 
did  hinder  you,  that  ye  should  not  obey  the  truth?" 

Men  are  mutable  in  that  which  is  good;  they  permit 


252 

I 

themselves  to  be  hindered  in  their  upright  course,  and  di- 
verted from  it.  Assuming  this  as  afact^  I  propose  to  trace 
it  to  its  sources;  to  expose  the  springs  of  an  evil  so  hostile 
to  the  peace  and  salvation  of  tlie  soul. 

These  are  not  to  be  found  either  in  deficiency  of  means, 
or  in  deficiency  of  motive. 

Not  in  dejicienctf  of  means.  God  demands  nothing  of  his 
creatures  which  they  are  not  ca]mcitated  to  perform.  They 
know  him  not  who  imagine  him  to  be  ''a  hard  master,  reap- 
ing where  he  has  not  sown,  and  gathering  where  he  has  not 
strawed."  They  know  him  not  who  discern  any  likeness 
between  him  and  that  tyrant  of  Egypt,  who  exacted  more 
toil  of  an  enslaved  people,  without  removing  or  alleviating 
the  difficulty  which  retarded  their  compliance  with  his  will. 
The  claims  of  the  divine  Majesty  are  a|;  once  just  and  mer- 
ciful. They  are  always  proportioned  to  the  ability  of  his 
subjects,  who  receive  from  him  strength  equal  to  their  day 
of  trial  and  service.  Much  is  required  of  him  only  to  whom 
much  is  given;  much  asked  of  him  only  to  whom  much  is' 
committed."*  And  if  you  can  suppose  a  moral  agent  alto- 
gether powerless,  you  may  be  satisfied  that,  from  him,  nothing 
is  expected.  If,  then,  having  run  well  the  race  of  duty, 
your  career  be  unhappily  arrested,  say  not  that  it  is  arrest- 
ed by  deficiency  of  means. 

Neither  may  you  ascribe  it  to  defciency  of  motive.  Mo- 
tives abound.  Every  thing  that  can  confirm;  every  tiling 
that  can  justify;  every  thing  that  can  inspirit,  quicken,  and 
impel,  is  presented  to  the  soul.  What  more  can  be  desired 
for  this  purpose,  than  is  contained  in  this  noble  scripture? 
"The  grace  of  God  that  bringeth  salvation,  hath  appeared 
to  all  men,  teaching  us  that,  denying  ungodliness  and  world- 
ly lusts,  we  should  live  soberly,  righteously,  and  religious- 
ly in  this  present  world;  looking  for  that  blessed  hope,  and_ 
the  glorious  appearing  of  the  great  God,  and  our  Saviour 
Jesus  Clirist."f     All  to  whom  the  gospel  is  preached,  and 

*  Luke,  xii.  48.        fTit.  ii.  11— X3. 


253 

they  to  whom  it  is  entrusted,  are  commanded,  as  far  as  they 
may  find  it  practicable,  to  preach  it  to  every  creature;  all 
are  taught,  not  feebly  to  attempt  the  restriction  of  evil  pro- 
pensities, but  resolutely,  laboriously,  manfully,  and  totally 
to  resist,  renounce,  and  deny  the  gratification  of  them;  to 
habituate  themselves  carefully  to  self-respect,  to  justice  to- 
wards their  neighbour,  and  piety  towards  God.  And  as  an 
inducement  of  ample  weight  and  power,  all  are  directed  to 
anticipate  with  triumphant  certainty  the  crown  of  their 
hopes  and  struggles  in  the  glorious  advent  of  the  Redeemer, 
which  shall  be  without  sin  unto  eternal  salvation. 

It  is  life  and  immortality  that  invite  you  to  persevere. 
The  very  genius  of  the  evangelical  constitutions  is,  work, 
for  God  worleth  in  you;  and  if  you  improve  the  grace  al- 
ready received,  more  shall  be  imparted.  Tliat  spirit  shall 
descend  upon  you  in  seven-fold  energy,  whose  province  and 
whose  delight  it  is  to  sanctify  the  depraved  heart;  purify 
the  troubled  conscience;  succour  tlie  helpless;  encourage  the 
diffident;  quicken  the  dull;  and  establish,  strengthen,  and 
settle  the  unsteady.    , 

Exceedingly  great  and  precious  are  the  promises,  both  of 
present  favour,  and  everlasting  glory  and  felicity,  held  out 
to  allure  mankind  into  patient  continuance  in  well  doing; 
to  purify  them  from  the  corruption  that  is  in  the  world 
through  lust;  and  to  elevate  them  to  the  dignity  of  a  parti- 
cipation of  the  divine  nature.-  "Omnipotence  hath  given 
unto  them  all  things  that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  him  that  hath  called  thcili  to  glory 
and  virtue."* 

If,  then,  having  run  well  the  race  of  duty  for  a  time,  yon 
sufi'er  yourselves  to  be  arrested  in  your  bright  career,  charge 
this  unfortunate  issue  upon  any  thing  rather  tlian  deficiency 
either  of  motive  or  of  means;  of  ability  or  of  inducement.  Be 
jiist  to  Heaven,  and  criminate  yourselves.  Accompany  me 
into  your  own  bosoms,  and  thero  recognize  the  sources  oP 

*  2.  Vcter,  5.  3.  4. 


254} 

this  evil;  the  veritahle  springs  of  this  instability.  Recog- 
nize them  in  that  no  more  than  superficial  attention  which  is 
too  commonly  bestowed  upon  the  subject  of  religious  and 
moral  duty;  in  that  indecision  of  mind  which  is  so  apt  to  be 
occasioned  by  the  collision  of  different  and  opposing  views 
of  things;  in  the  incautious  tampering  with  those  incentives 
and  provocatives  to  evil  which  the  world  and  its  ruler,  aided 
by  the  corruptions  of  the  heart,  are  so  forward  to  offer;  and 
in  the  neglect  of  the  instituted  means  of  grace,  publick  and 
private. 

Recognize  them  in  that  no  more  than  superficial  attention 
which  is  too  commonly  bestowed  upon  the  subject  of  reli- 
gious and  moral  duty. 

This  is  a  radical  defect.  It  may  with  eminent  propriety 
be  styled  a  fundamental  error.  Until  it  be  corrected,  men 
cannot  be  consistent,  uniform,  and  persevering  Christians. 
An  insufficient  ground-work  can  promise  no  stable  or  dura- 
ble superstructure.  Hence  it  is,  perhaps,  more  than  from 
any  other  single  cause,  that  the  moral  state  of  most  persons 
is  so  variable  and  fluctuating.  They  do  not  reflect  with 
adequate  depth  and  seriousness  upon  the  nature  and  iextent 
of  a  religious  life;  or  upon  the  reasons  which  support  their 
obligations  to  pursue  it;  or  upon  the  diligent  and  laborious 
exertion  necessary  in  the  prosecution  of  it. 

First. — Men  do  not  reflect  with  adequate  depth  and  seri- 
ousness upon  the  nature  and  extent  of  a  religious  life.  They 
seem  to  imagine  that  if  they  reform  in  certain  particulars, 
they  may  freely  indulge  themselves  in  others.  And  even 
where  they  profess  to  reform  themselves,  they  seem  to  be 
satisfied  with  very  meagre  and  imperfect  conceptions  of  the 
business  of  reformation.  They  know  not,  or  remember  not, 
or,  at  least,  appear  indisposed  to  admit,  this  apostolick 
truth.  "Whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  he  is  guilty  of  all:"*  the  same  insincerity  of 
heart  which  leads  him  habitually  to  violate  one  of  the  divine 

*  James,  ii.  10. 


255 

commandments,  being  calculated  to  lead  him  into  the  viola- 
tion of  the  rest.  They  do  not  bear  in  mind  that  no  one 
worldly  lust  can  be  in  reality  denied  where  all  are  not  deni- 
ed; that  no  real  transformation  of  life  can  be  effected  inde- 
pendently of  a  renewed  spirit;  and  that  where  the  spirit  is 
renewed,  there,  not  one,  or  two,  or  any  limited  number  of 
vicious  habits  and  practices,  but  all,  are  renounced.  They 
do  not  bear  in  mind  the  intimate  connection  subsisting  be- 
tween the  different  branches  of  duty;  or  the  imperfection  of 
each,  contemplated  apart.  For  assuredly,  although  it  is 
well  to  cultivate  purity,  temperance,  continence,  chastity, 
and  moderation,  yet  to  add  to  them  the  social  virtues,  is  still 
better;  while  at  the  same  time,  the  union  of  both  these  class- 
es of  excellence  cannot  but  be  extremely  defective,  and  in 
a  sense,  vain  and  unprofitable,  unless  crowned,  sanctified, 
refined,  and  exalted,  by  piety  towards  God. 

Without  meditation  on  God's  law,  is  it  probable  that  men 
will  uniformly  obey  it?  without  investigating  the  full  bearing 
of  his  preceptive  will  in  all  its  parts,  is  it  probable  that  they 
will  yield  it  a  minute  and  unlimited  compliance?  Withoutclear 
ideas  on  moral  points,  shall  we  expect  from  them  right  con- 
duct? Look  not  for  steady  virtue  in  him  who  thinks  any 
less  of  repentance  than  that  it  is  a  total  reformation  in  the 
habits  of  acting;  not  in  particular  and  temporary  instances, 
but  in  habiis:  who  thinks  that  he  has  "sufficiently  mortified 
a  corrupt  affection  by  now  and  then  refraining  from  the  gra- 
tification of  it,  though  he  may  as  often  induge  as  deny  it:" 
who  thinks  that  he  has  "acknowledged  and  discharged  his 
duty  as  far  as  necessity  requires,  by  shewing  an  occasional 
regard  to  it."  Look  not  for  steady  virttie  in  this  man;  for 
you  look  in  vain. 

Secondi^y. — Men  do  not  reflect  with  adequate  depth  and 
seriousness  upon  the  reasons  which  support  their  obligation 
to  pursue  a  religious  life.  When  they  do  what  they  ought 
to  do,  or  leave  undone  what  they  ought  not  to  do,  it  is  more 
frequently  the  result  of  some  peculiar  and  passing  excite 


256 

ment,  than  of  a  well-informed  and  well-directed  understand- 
ing. If  they  arc  stretched  upon  a  sick  bed;  if  they  endure  some 
more  than  cotiimon  hardness;  if  some  favourite  object  eludes 
their  grasp,  or  some  untoward  event  thwarts  their  views;  they 
are  disquieted;  they  are  intimidated;  they  are  affected;  they 
are  melted.  They  become  for  a  season  disgusted  with  them- 
selves— the  world — and  all  things.  They  tell  you,  and  for  a 
little  while  it  may  seem  to  be  so;  that  they  abjure  their  sins  as 
the  procuring  cause  of  their  calamities.  If  they  attend  up- 
on the  ministrations  of  God's  word,  something  either  in  the 
matter  which  they  may  hear,  or  in  the  mode  in  which  it  may 
be  conveyed  to  them,  strikes  and  effects  them;  and  stirs 
them  up  to  purposes  of  amendment.  But  in  the  midst  of  all 
these  trials,  these  agitations,  these  workings  of  the  passions, 
the  affections,  and  the  feelings;  the  genuine,  the  only  solid 
and  time-defying  basis,  on  which  to  erect  the  steady  pur- 
poses of  piety  and  virtue,  is  unseen  or  disregarded  by  them. 
What  I  mean  is,  the  essential  demerit  of  moral  evil;  its 
intrinsically  odious  and  deleterious  nature;  its  perfect 
incompatibility,  whilst  unrepentod  of  and  unrenounced, 
with  comfort,  tranquillity,  and  hope,  in  this  world,  and  with 
the  joys  of  the  Divine  Pi-esence  in  Heaven.  Wliat  1  mean, 
further,  is,  the  essential  beauty  and  worth  of  holiness;  its 
intrinsically  lovely  and  beneficial  nature;  its  infallible  ten- 
dency towards  present  peace,  and  future  and  everlasting  glo- 
ry. He  who  builds  not  his  religion  and  his  morals  on  this 
foundation,  cannot  be  steadfast;  cannot  be  unmoveable;  can- 
not always  abound  in  the  work  of  the  Lord,  or  in  the  per- 
formance of  duty.  Unless  you  hate  sin  with  a  perfect  and 
unmixed  hatred,  a  hatred  growing  out  of  the  persuasion  of 
its  extreme  deformity,  loathsomeness,  vileness,  and  malig- 
nity, how  can  you,  with  fixed  purpose,  rise  above  its  influ- 
ence?    It  has  been  finely  said,  that 

\  Vice  is  a  monster  of  such  hideous  mien 

As,  to  be  hated,  needs  but  to  be  seen. 


%o7 

But  can  you  see  the  true  character  of  this  moral  monster 
without  viewin,a:  it  attentively?  No — its  unqualified  u^^Iiness 
was  never  yet  visihle  to  inconsideration.  On  the  other  handy 
unless,  you  admire  that  which  is  morally  heautiful  and  di- 
vinely excellent;  unless  you  are  enamoured  of  it,  for  its  own 
sake;  and  love  it  with  an  attacliment  derived  from  the  ap- 
prehension of  its  supereminent  loveliness,  value,  and  utility; 
how  can  you,  with  unshaken  fidelity,  persevere  in  the  culti- 
vation of  it?  But  can  you  appreciate  the  excellence  of  true 
religion  and  virtue  without  the  diligent  contemplation  of  this 
holy  object?  If  your  designs  and  plans,  your  actions  and 
deportment,  be  regulated  merely  by  a  heart  affected,  or  an 
imagination  excited,  while  the  soul  is  not  exercised  to  dis- 
cern between  good  and  evil;  your  attainments  in  godliness 
must  be  few,  and  your  virtue  mutable  as  the  shifting  winds. 
Third. — Men  do  not  reflect  with  adequate  depth  and 
seriousness,  upon  the  diligent  and  laborious  exertion  neces- 
sary in  the  prosecution  of  a  religious  life.  They  form  good 
designs,  for  which  surely  they  are  to  be  commended;  but 
they  form  them  precipitately  and  unthinkingly;  they  form 
tliem  as  thougli  they  had  nothing  to  do  but  to  say,  and  it 
must  be  done;  to  command,  and  it  must  stand  fast;  they 
form  them  without  being  sufficiently  aware  of  the  obstacles 
which  they  will  have  to  encounter,  or  of  the  foes  with  whom 
they  will  have  to  wage  determined  conflict.  They  forget 
the  exhortation  of  Jesus:  ««Strive  to  enter  in  at  the  strait 
gate;  for  many  will  seek  to  entei*  in,  and  shall  not  be  able."* 
They  forget  these  apostolical  counsels:  "Know  ye  not  that 
they  which  run  in  a  race,  run  all;  but  one  receiveth  the 
prize?  So  run,  that  ye  may  obtain."!  "Put  on  the  whole 
armour  of  God,  that  ye  may  be  able  to  stand  against  the 
wiles  of  the  devil.  For  we  wrestle  not  against  flesh  and 
blood,  but  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritual  wick- 
edness in  high  places.     Wherefore,  take  unto  you  the  whole 

*  Luke,  xiii.  24.  1.  Cor.  ix.  24. 

It 


258    ^ 

armour  of  God,  that  ye  may  be  able  to  stand  in  the  evil  day# 
and  having  done  all  to  stand."*  There  was  a  time,  we 
read,  and  it  is  a  melancholy  piece  of  information,  when  ma- 
ny of  the  earlier  disciples  of  Jesus  <<went  back,  and  walked 
,no  more  with  him.'*f  Would  to  Heaven  that  the  incident 
had  continued  without  a  counterpart  even  to  the  present  day! 
So  far  is  it,  however,  from  being  so,  that  every  successive 
age  of  the  church  has  witnessed  the  like  infidelity  in  innu- 
merable instances^  and  always  from  this  principle  of  prac- 
tical error;  men  count  not  the  cost  of  Christian  obedience. 
Hear  the  reprehension  of  this  improvidence  from  the  mouth 
of  Christ  himself.  "Which  of-you  intending  to  build  a  tow- 
er, sitteth  not  down  first,  and  counteth  the  cost,  whether  he 
have  sufficient  to  finish  it?  lest  haply,  after  he  hath  laid  the 
foundation,  and  is  not  able  to  finish  it,  all  that  behold  it  be- 
gin to  mock  him,  saying,  this  man  began  to  build,  and  was 
not  able  to  finish.  Or  what  king,  going  to  make  war 
against  another  king,  sitteth  not  down  first,  and  consulteth 
.whether  he  be  able,  with  ten  tliousand,  to  meet  him  that 
Cometh  against  him  with  twertty  thousand?  Or  else,  while 
the  other  is  yet  a  great  way  off,  he  sendeth  an  ambassage, 
and  desireth  conditions  of  peace.  So  likewise,  whosoever 
he  be  of  you  that  forsaketh  not  all  that  he  hath,  he  cannot 
be  my  disciple.  And  whosoever  doth  not  bear  his  cross, 
and  come  after  me,  cannot  be  my  disciple.":}: 

It  fares  with  numbers  in  the  journey  of  life,  as  with  the 
pilgrim,  wh(f,  when  the  green  summit  of  the  mOuntain  meets 
his  eye,  fancies  himself  near  the  end  of  his  wanderings  and 
liis  toils,  until  a  full  view  of  the  intervening  valley  unde- 
ceives him.  You  enter  upon  the  course  marked  out  by  reli- 
gion, imagining  no  obstacles,  anticipating  no  defeat.  Easi- 
ly, therefore,  are  your  energies  repressed.  Temptations, 
perils,  incnnveniencies,  take  you  off  your  guard.  Thus  sur- 
prised, you  fall  an  almost  unresisting  prey.  It  escaped 
your  notice,  that,  to  insure  success  and  safety,  you  should 

*  Eph.  \i.  13.  t  John,  vi,  66.  +  Luke,  xiv.  27.-33. 


259 

have  «<a{l(le(l  to  your  faith,  fortitude;"  that  you  shouhl  have 
armed  yourselves  for  the  combat;  that  you  shouhl  have  been 
sober  and  vigilant;  ever  active,  and  ever  on  the  alert.  You 
did  not  take  time  to  think  that  attainments  in  the  spiritual 
life  are  gradual;  that  virtue  consists  not  in  an  interrupted 
and  chequered  course  of  individual  acts,  but  in  right  habits; 
while  these  habits,  again,  are  created  by  successive  acts; 
that  the  transformation  of  an  habitual  sinner  into  a  man  of 
piety  and  virtue,  is  rarely  indeed  the  exploit  of  a  moment; 
that  every  retreat  protracts  the  contest;  and  that  every  ad- 
vantage which  you  suffer  to  be  wrested  from  you,  renders 
the  ground  less  tenable,  the  victory  more  remote,  and  the 
danger  more  aj)paliing. 

I  propose,  through  the  blessing  of  God,  to, pursue  this 
subject  at  evening  service. 


gisiasa®sr  ssai^c 


THE  CAUSES  OF  INCONSTANCY  IN  RELIGION. 


GALATIANS,  V.  7. 


"Fe  did  run  well;  who  did  hinder  you,  that  ye  should  not 
obey  the  truth?" 


IV^EN  are  mutable  in  that  which  is  good.  They  permit 
themselves  to  be  hindered  in  their  upri.^ht  course,  and  di- 
verted from  it.  Assuming  this  as  a  fact ^  1  proposed,  in  the 
discourse  of  this  niornini^,  to  trace  it  to  its  sources;  to  ex- 
pose the  springs  of  an  evil  so  hostile^to  the  peace  and  salva- 
tion of  the  soul. 

It.  was  demonstrated  that  these  are  not  to  be  found  either 
in  deficiency  of  means,  or  in  deficiency  of  motives.  Not  in 
deficiency  of  means;  because  God  demands  nothing  from  his 
creatures  which  they  are  not  capacitated  to  perform.  Not 
in  deficiency  of  motive;  because  there  is  in  the  gospel  an 
abundance  of  the  most  cogent  motives;  and  especially  because 
the  promised  influences  of  the  Holy  Ghost,  and  the  promised 
recompenses  of  eternal  glory  and  felicity,  are  inducements 
than  wliich  it  is  impossible  that  any  should  be  stronger. 

If,  having  run  well  the  race  of  duty  for  a  time,  you  suffer 
yourselves  to  be  arrested  in  your  bright  career,  you  were 
cautioned  to  charge  this  unfortunate  issue  upon  any  thing, 
rather  than  deficiency  in  him  who  hath  called  you.  You 
were  invited  to  recognize  the  sources  of  this  evil,  the  verita- 
ble springs  of  this  instability,  in  your  own  bosoms.  You  were 
primarily  directed  to  recognize  them  in  that  no  more  than 


26S 

superficial  attention,  which  is  too  commonly  bestowed  upoa 
tiie  subject  of  religious  and  moral  duty;  in  that  indecision  of 
mind,  whicli  is  so  apt  to  be  occasioned  by  the  collision  of  dif- 
ferent and  opposing  views  of  |;hin.a;s;  in  the  incautious  tam- 
pering with  tliose  incentives  and  provocatives  to  evil,  which 
the  world  and  its  ruler,  aided  by  the  corruptions  of  the 
heart,  are  so  forward  to  offer;  and  in  the  neglect  of  the  in- 
stituted means  of  grace,  publick  and  private. 

To  the  brief  consideration  of  the  first  of  these  defects, 
which  I  affirmed  to  be  radical,  the  discourse  alluded  to  was 
confined.  I  now  proceed  to  discuss  the  remaining  particu- 
lars. 

Recognize,  then,  another  source  of  this  evil,  another 
spring  of  this  instability,  in  that  indecision  of  mind,  which 
is  so  apt  to  be  occasioned  by  the  collision  of  different  and 
opposing  views  of  things.  To  this  we  are  directed  by  the 
authority  of  an  apostle.  "A  double  minded  man,"  says  St. 
James;  or,  as  it  might  better  be  rendered,  to  avoid  an  equiv- 
ocation which,  certainly,  he  never  contemplated,  "a  man  of  a 
divided  mind;  or  *«a  man  of  two  minds;  is  unstable  in  all  his 
ways."*  A  man  who  "halts  between  two  opinions"  cannot 
be  expected  to  w-alk  undeviatingly  in  the  course  marked  out 
for  him  by  that  which  only  is  the  right  opinion.  You  can- 
not be  uniform  in  conduct,  if  you  are  not  fixed  in  principle. 
You  cannot  pursue,  with  steady  and  vigorous  step,  the 
strait  and  narrow  road  which  leads  to  Heaven,  if  the  mo- 
tives which  religion  proposes  are  not  suffered  to  njaintain 
their  legitimate  ascendency  over  all  meaner  inducements. 
««No  man  can  serve  two  masters;  for  either  he  will  hate  the 
orte,  and  love  the  other;  or  else  he  will  hold  to  tiie  one 
and  despise  the  other.  Ye  cannot  serve  God  and  Mam- 
mon."t  Admitting,  then,  that  religion  claims,  as  a  matter 
of  unyielding  necessity,  a  thorough  conversion  of  the  soul 
to  God;  an  admission  which  no  serious  and  reflecting  read- 
er of  the  scriptures  can  withhold;  whence  conies  it  that  men 

•  James,  i.  8.        f  Matthew,  vi.  2i. 


363 

who  do  not  deny  tlie  justice  of  this  claim,  or  the  binding 
force  of  this  necessity,  do.  nevertheless,  determine  feebly 
and  imperfectly  upon  a  religious  course?  Whence  comes  it 
that  they  set  out,  and  return;  resolve,  and  stop;  hesitate,  and 
retrace  their  steps?  It  is  because  their  minds  are  variably 
applied;  now  to  Heaven,  and  then  to  the  vVorld;  one  while 
to  piety,  and  another  to  pleasure;  to-day  to*sa!vation,  to- 
morrow to  vanity,  folly,  idleness,  and  vice.  It  is  because 
they  too  generally  permit  their  attention  to  be  drawn  off  by 
sense  and  passion  from  those  objects  vvhicli  are  of  everlast- 
ing concern.  It  is  because  their  apprehensions  of  interest 
and  of  happiness  vibrate  from  things  animal  and  secular,  to 
tilings  spiritual  and  eternal,  and  back  again  from  these  to 
the  others;  because  the  law  of  the  members  and  the  law  of 
the  mind  nraintain  an  equipoise  of  influence;  and  tlie  seduc- 
tions of  present  feeling,  are  allowed  to  contest  the  supremacy 
of  power  with  the  invitations  of  faith. 

Recognize  a  farther  source  of  this  evil,  an  additional 
spring  of  this  instability,  in  the  incautious  tampering  with 
those  incentives  and  provocations  to  sin,  which  the  world 
and  its  ruler,  aided  by  the  corruptions  of  the  heart,  are  so 
forward  to  offer.  "Watch  and  pray,  that  ye  enter  not  into 
temptation;"  is  the  injunction  of  Christianity;  and  every 
man  trained  in  the  school  of  Jesus,  lifts  up  this  petition, 
"Lead  us  not  into  temptation*"  Temptation,  however,  is 
rarely  avoided  with  that  scrupulous  care  which  is  alive  to 
tlie  dangers  of  the  soul.  If  the  vicious  or  the  irreligious  en- 
tice, how  few  are  they  that  do  not  consent?  How  few  they 
who  adopt  the  Psalmist's  words,  "Depart  from  me  ye  evil 
doers;  for  I  will  keep  the  commandments  of  my  God!"* 
How  many  they  "who  walk  in  the  counsel  of  the  nngodly; 
who  stand  in  the  way  of  sinners;  who  sit  in  the  scat  of  the 
scornful  !"f  But  how  is  it  to  be  expected  that  men  should 
come  forth  unstained  from  such  associations?  How  is  it  to 
be  expected  that  intercourse  with  the  wicked  should  not  di- 

•  rsalra ,  cxix.  1 1.5,        -j-  Psalm,  i .  1 . 


^64 

vert  even  the  righteous  from  their  own  steadfastness?  Will 
the  stream  that  mingles  its  waters  with  impurity,  long  re- 
tain its  limpid  beauty?  Can  you  take  fire  into  your  bosoms 
and  not  be  burned?  Is  it  impossible  for  you  to  inhale  dis- 
ease from  the  atmosphere  of  hospitals  and  lazarettos?  Is  it 
impossible  for  evil  communications  to  corrupt  good  man- 
ners? The  society  of  impious  or  immoral,  of  earthly  or 
sensual  men,  cannot  consist  with  the  steady  pursuit  of  holy 
purposes.  The  dread  of  singularity — the  dread  of  reproach 
and  hostility — is  too  apt  to  shake  the  resolution  of  \vell-dis» 
posed  minds;  and  nothing  but  a  total  and  decided  renuncia-  . 
tion  of  familiar  intercourse  with  those  that  know  not,  or  re- 
gard not  God,  can  save  them  from  falling. 

Unfortunately  there  are  too  many  besetting  sins — too 
many  particular  and  bosom  temptations — which  draw  men 
away  from  the  onward  path,  and  entice  them  to  evil. 
Where  these  are  not  spiritedly  resisted,  it  is  in  vain  that 
you  expect  perseverance  and  constancy.  It  is  a  melancholy 
consideration,  that  experience  is  so  seldom  permitted  to  in- 
struct, caution,  and  fortify.  Guilty  desires  cherishedj  sen- 
sual appetites  flattered;  have,  more  than  once,  prostrated 
your  virtue.  You  have  not  been  insensible  to  the  dangers 
which  accompanied  them.  You  have  deplored  your  weak- 
ness, and  a  thousand  times  reproached  your  folly,  and  your 
inconsideration.  Where,  then,  is  your  resolution?  Whei*e 
the  dignity  of  your  rational  nature?  Where  the  strength  of 
your  faith?  that  these  desires  should  again  be  cherished,  and 
these  appetites  again  be  flattered?  When  lust  hath  con- 
ceived, must  it  not  inevitably  bring  forth  sin?  When  the 
heart  is  allowed  to  wander  after  forbidden  joys,  must  not 
the  deportment  be  mutable?  Must  not  the  life  be  a  life  of 
fluctuating  acts,  rather  than  of  steady  habits? 

Many  things,  not  in  themselves  sinful,  may  yet  be  the  causes 
of  sin.  These,  therefore,  it  becomes  a  matter  of  solemn  du- 
ty to  repudiate.  If  this  be  not  done;  if  you  do  not  deny 
yourselves  on  points  which,  altiiough  they  may  not,  in  them- 


265 

selves,  be  criminal,  are  so  nevertheless,  in  their  issues; 
points  which,  how  insignificant  soever,  considered  apart 
from  consequences,  in  their  tendencies,  for  the  most  part, 
minister  to  sin;  you  may  calculate  on  being  frequently  and 
deplorably  turned  aside  from  the  holy  course  of  piety  and 
virtue. 

Once  more. — Recognize  a  source  of  this  evil;  a  spring  of 
this  instability,  in  the  neglect  of  the  instituted  means  of 
grace,  publick  and  private.  Tliese  form  the  armour  of  the 
soul.  They  fortify  it  against  the  attacks,  and  give  increas- 
ed efficacy  to  its  vigilance  against  the  stratagems  of  temp- 
tation. Reading,  hearing,  meditation,  prayer,  the  devout 
participation  of  the  holy  communion,  render  opposition  to 
sin  less  difficult,  in  proportion  as  they  are  cultivated,  and 
obedience  more  practicable  and  pleasing.  I  need  not  take 
time  to  demonstrate  this  fact.  The  experience  of  every  in- 
dividual who  has  paid  the  least  attention  to  these  things, 
can  sufficiently  attest  it. 

Having  traced  this  evil  to  its  sources;  having  exposed  the 
springs  of  this  instability;  allow  me  now  to  demonstrate 
that  an  obedience  so  defective  and  fluctuating,  will  not  be 
crowned  with  the  divine  acceptance. 

The  gospel  being,  in  the  first  instance,  addressed  to  man- 
kind in  their  sins,  requires  of  them  conversion  and  sanctifi- 
cation.  The  preparatory  dispensation  of  the  law  had  done 
the  same;  and  had  even  promised  blessings  and  recompenses 
to  the  obedient.  ♦'He  that  covereth  his  sins  shall  not  pros- 
per; but  whoso  confesseth  and  forsaketh  them,  shall  find 
mercy."*  According  to  this  ancient  scripture,  it  is  not 
enough  that  men  acknowledge  their  misdeeds  with  their  lips^ 
they  must  renounce  the  practice  of  them.  "Wash  you;  make 
you  clean;  put  away  the  evil  of  your  doings  from  before 
mine  eyes;  cease  to  do  evil;  learn  to  do  well;  seek  judgment; 
relieve  the  oppressed;  judge  the  fatherless;  plead  for  the 
widow.     Come  now,  and  let  us  reason  together,  saith  the 

^  PrOT.  xxviii.  13. 

Kk 


S66 

Lord;  though  your  sins  be  as  scarlet,  they  shall  be  as  white 
as  sno^v;  though  they  be  red  like  crimson,  they  shall  be  as 
wool."*  <'Trust  ye  not  in  lying  words;  for  if  ye  thoroughly 
amend  ynur  ways  and  your  doings;  if  ye  thoroughly  execute 
judgment  between  a  man  and  his  neighbour;  if  ye  oppress 
not  the  stranger,  the  fatherless,  and  the  widow,  and  shed 
not  innocent  blood,  neither  walk  after  other  gods;  then  will 
I  cause  you  to  dwell  in  this  place,  in  the  land  that  I  gave  to 
your  fathers,  forever  and  ever.''f  ^'Therefore,  now,  afiiend 
your  ways  and  your  doings,  and  obey  the  voice  of  the  Lord 
your  God;  and  the  Lord  will  repent  him  of  the  evil  that  he 
hath  pronounced  against  you.":}:,  "What  is  the  language  of 
these  exhortations  and  counsels,  but  simply  this?  Exhibit 
a  radical  and  entire  reformation  of  manners  and  of  conduct, 
and  it  shall  be  well  with  you.  "Blessed  are  tlie  undefiled 
in  the  way,  who  walk  in  the  law  of  the  Lord.  Blessed  are 
they  that  keep  his  testimonies,  and  that  seek  him  with  the 
whole  heart.  They  also  do  no  iniquity;  they  walk  in  his 
ways.  Thou  hast  commanded  us  to  keep  thy  precepts  dili- 
gently. 0!  let  me  not  wander  from  thy  comn.andments! 
Teach  me,  0!  Lord,  the  way  of  thy  statutes;  and  I  shall 
keep  it  unto  the  end.  Then  shall  I  not  be  ashamed,  when  1 
have  respect  unto  all  thy  commandments/'^  Self-reproach — 
confusion  of  face — are  to  be  avoided  only  by  a  steady^  uni- 
form, and  universal  compliance  with  the  divine  instructions. 
Now,  although  these  are  extracts  from  the  Jewish  scrip- 
tures, yet  they  turn  upon  points  of  moral  obligation,  and 
are,  consequently,  perpetual  and  immutable.  Thoy  are  the 
directions  of  God  under  every  dispensation  of  the  true  re- 
ligion. Under  that  which  now  exists,  they  are  more  clear- 
ly irevealed;  more  forcibly  conveyed;  and  more  affectingly 
authenticated.  "To  call  mankind  to  repentance,"  or  refor- 
mation, was  the  purpose  of  the  Redeemer's  coming;  and  his 
apostles  and  heralds  were  commanded  to  insist  on  the  ne- 
cessity of  conversion  from  iniquity  to  holiness.     *«Eternal 

'  Isaiah,  i.  6.— IS.     f  Jer.  vii.  4.— 7.     +  Jer.  xxvi.  13.     §  See  Psalm  cxix, 


367 

life  is  secured  to  those  who,  hy  patient  contimiaiire  in  well- 
doin,2f,  seek  for  glory,  honour,  and  immortality.*'*  *«The 
unrighteous  shall  not  inherit  the  kingdom  of  God."f  *«  Vjtl,. 
outholiness,  no  man  shall  see  the  Lord.":(:  The  Son  of  Gnd, 
being  made  perfect  through  sufferings,  hath  ''hecom-  t';e 
author  of  eternal  salvation  unto  all  them  that  ohey  hini."<S 

Conversion  and  sanctification,  tliereforc,  are  unequivocal- 
ly required  of  all  men  by  the  gospel;  or,  which  is  the  same 
thing,  in  the  present  view,  by  the  books  containing  the  rev- 
elation of  the  mind  and  will  of  Gotl. 

But,  assuredly,  the  unstable  and  changeable  purposes,  the 
alternation  in  practice  between  good  and  evil,  vvhich  I  have 
submitted  to  your  consideration,  do  not  amount  to  this  con- 
version and  sanctification.  The  denial  of  all  ungodliness  and 
every  worldly  lust,  is  something  more  than  the  mere  acknow- 
ledgment of  transgression.  "To  break  off  your  sins  by  re- 
pentance," is  something  more  than  that  self-accusation  in 
which  a  sincere  heart  may  not  participate;  something  more 
even  than  that  inward  agitation  which  the  sincerity  of  a  mo- 
ment may  produce,  (if,  indeed,  there  can  be  such  a  principle 
admitted  in  the  science  of  religion  as  the  sincerity  of  a  mo- 
ment,) but  which  it  does  not  support  or  perpetuate.  There 
are  such  things  as  "fruits  meet  for  repentance."  There  arc 
such  things  as  *« works  worthy  of  repentance."  These  are 
only  manifested  in  steadfast  purposes — unmoveable  deport- 
ment— abounding  godliness.  Does  the  man  who  professes 
to  be  sensible  of  his  sins,  and  sorry  for  them,  and  vvlio  yet 
returns  to  the  commission  of  them;  who  lives  sometimes  re- 
ligiously, and  at  other  times  negligently;  to-day  crucifying 
the  flesh,  to-morrow  giving  a  loose  to  desire;  does  he  bring 
forth  fruits  meet  for  repentance?  Does  he  perform  works 
worthy  of  repentance?  "If  any  man  be  in  Christ,  he  is  a 
new  creature,"  says  our  apostle;  but  is  that  man  renewed, 
in  whom  ancient  impurities  remain  unmortificd?  In  whom 
early  principles  of  evil  are  suffered  to  maintain  so  firm  a 

•  Romans,  ii.  7..    f  *  Cor.  vi.  9.     +  Hebrews,  xii.  U.     «,  Hebrews,  v.  9. 


268 

footing,  as  from  time  to  time  to  allure  him  back  into  the 
oblique  ways  of  error?  "Ye  have  not  so  learned  Christ,'* 
my  brethren,  "if  so  be  that  ye  have  heard  him,  and  have 
been  taught  by  him,  as  the  truth  is  in  Jesus;  that  ye  put  off 
concerning  the  former  conversation,  the  old  man^  which  is 
corrupt,  according  to  the  deceitful  lusts,  and  be  renewed  in 
the  spirit  of  your  mind;  and  that  ye  put  on  the  new  man, 
which,  after  God,  is  created  in  righteousness  and  true  holi- 
ness;"* righteousness — not  transient  resolutions,  or  occa- 
siniial  acts,  but  rooted  and  continued  habits;  true  holiness — 
not  intermitted  devotion  of  the  heart — not  a  perpetual  vacil- 
lation in  obedience,  but  abiding  and  progressive  sanctifica- 
tion.  "Whosoever  abideth  in  God,  sinneth  not,"f  writes 
St.  John;  that  is,  bath  no  habit  of  sin;  "whosoever  sinneth," 
habitually,  "hath  not  seen  him,  neither  known  him.  Let  no 
man  deceive  you;  he  that  doeth  righteousness  is  righteous." 
Who  else  can  be  righteous  but  he,  the  tenour  of  whose  life 
is  upright,  virtuous,  and  pious?  In  the  ordinary  commerce 
of  mankind,  who  is  it  that  you  denominate  kind  and  merci- 
ful? He  whose  general  demeanour  is  disobliging;  he  who 
only  now  and  then  relents  from  the  purposes  of  seveiity, 
cruelty,  or  revenge;  he  whose  common  rule  of  action  is  a 
gloomy  spirit,  from  which  forbearance  is  a  rare  exception? 
3Vo — you  call  him  kind,  in  whose  heart  and  life  the  soft  af- 
fections and  the  benevolent  graces  predominate.  You  call  him 
merciful  whose  character  is  cast  into  the  mould  of  tenderness 
and  benignity,  clemency  and  sympathy;  who  is  not  accustom- 
ed to  avenge  himself;  who,  if  angry  impulses  carry  him,  at 
times,  beyond  those  limits  of  long-suffering  moderation  which 
he  has  prescribed  to  himself,  is  the  first  to  condemn  his  fault, 
and  sets  a  fresh  and  more  rigid  guard  upon  his  spirit.  Is  it 
possible,  then,  that  you  can  admit  that  man*s  claim  to  the 
praise  of  righteousness,  whose  conformity  to  the  law  of 
God,  and  th6  precepts  of  religion,  is  no  more  than  tempora- 
ry or  occasional?     Whose  repentance,  like  the  triumphing 

*  Eph.  iv.  20.— 24.        f  1  John,  iii.  6.  7. 


of  the  Wicked,  is  but  short — like  the  joy  of  the  hypocrite, 
but  for  a  moment?  Who  reforms,  again  to  be  vitiated — 
who  is  reclaimed,  aj^ain  to  be  lost? 

If  conversion  and  sanctification  are  unequivocally  requir- 
ed of  all  men;  if  the  unchangeable  and  unstable  purposes, 
the  alternation  in  practice  between  good  and  evil,  which  I 
have  submitted  to  your  consideration,  do  not  amount  to  this 
conversion  and  sanctification;  and  if  it  be  an  undeniable  posi- 
tion, that  God  will  receive  none  into  the  joys  of  his  heav- 
enly presence  who  do  not  walk  with  persevering  step  in  the 
ways  of  his  appointment;  then  is  your  condition,  0!  ye  ir- 
resolute, wavering,  halting,  temporizing  Christians,  envel- 
oped in  dangers  inexpressible.  *'God  hath  appointed  a  day 
wherein  he  will  judge  the  world  in  righteousness  by  that 
man  whom  he  hath  ordained."  '<Every  secret  thing  shall 
be  brought  to  light;"  and  tried,  *»whether  it  be  good,  or 
whether  it  be  evil."  The  great  Judge  will  "render  to  every 
man  according  to  his  deeds;  unto  them  that  do  not  obey  the 
truth,  but  obey  unrighteousness;  unto  every  soul  of  man 
that  doeth  evil,"  and  persists  impenitently  in  iniquity,  how 
often  soever  he  may  put  on  the  forms  of  goodness;  "indig- 
nation and  Avi'ath,  tribulation  and  anguish."*  But  unto 
whom,  I  pray  you,  will  he  <<render"  the  award  of  "eternal 
life?"  of  "glory,  honour,  find  peace?"  To  the  virtuous; 
you  will  say;  to  the  upright;  to  the  benevolent;  to  the  char- 
itable; to  the  penitent  sinner;  to  the  sanctified  believer.  Be 
it  so.  But  who  are  these?  Not  they  whose  only  claim  to 
notice  may  be  a  few  splendid  actions  proceeding  from  equiv- 
ocal motives.  IS'ot  they  whose  repentance  leaves  them  un- 
holy; or  whose  faith  receives  no  perfection  from  their  works. 
But  they  who  turn  not  aside  from  the  holy  commandment; 
they  who  faint  not,  neither  are  wearied;  they  who  endure 
unto  the  end;  they  who  run  well,-  with  minds  undiverted, 
and  an  activity  not  to  be  hindered,  the  race  set  before  them; 
they  who  "seek  immortality  by  patient  continuance  in  well 
doing." 

*  Romans,  ji.  6.— 10 


270 

Banish,  my  brethren,  banish  the  hope  that  an  extraneous 
righteouness  si  all  save  him  wiiose  own  soul  remains  unright- 
eous. Banish  the  hope  that  any  un regenerated  spirit  may 
find  its  way  into  a  holy  Heaven.  The  thing  is  impossible. 
I  am  not  impairing  the  merits  of  tlie  Redeemer.  God  de- 
liver'me  from  this  sin!  If  I  do  not  misapprehend  the  doc- 
trine which  I  preach,  T  magnify  these  precious  merits.  They 
save — and  they  save  to  the  uttermost.  They  save  from  sin; 
bat  they  do  not  save  in  sin.  It  is  the  glory  of  the  Re- 
deemer, that  whom  he  justifies,  he  also  sanctifies;  whom  he 
frees  from  the  penalties  of  transgression,  he  also  makes  ho- 
ly. If,  then,  you  have  any  regard  for  your  eternal  safety, 
indulge  no  hope  from  the  righteousness  of  Christ,  indepen- 
dently of  the  effects  which  it  produces  in  your  own  conver- 
sion and  spiritual  improvement.  If  it  be  written,  <'there 
is  no  condemnation  to  them  who  are  in  Christ  Jesus,"  I 
charge  you  to  remember  what  follows;  **who  walk  not  after 
the  flesh,  but  after  the  spirit.'**  No  man,  indeed,  can  be 
truly  in  Christ,  wiiose  life  is  carnal,  whose  character  is  not 
spiritualized.  If  you  are  truly  in  Christ,  "you  are  created 
anew  unto  good  works."  If  you  are  truly  in  Christ,  you 
are  ingrafted  into  a  living  and  inspiring  Saviour;  you  are 
become  members  of  a  b.ody  of  which  he  is  the  head;  and  the 
life  that  is  in  him,  animates  you.  This,  my  brethren,  is  the 
root  of  evangelical  holiness.  This  is  the  gospel.  Receive 
it;  and  you  will  be  thoroughly  furnished  unto  every  good 
word  and  work.  Receive  it;  and  you  will  pursue  your 
course  without  any  formidable  molestation,  and,  through  the 
grace  that  shall  be  in  you,  persevere  unto  the  end — and  be 
saved. — Amen. 

*  Romans,  viii.  I. 


siiai!i)S3  ssT. 


THE  MEANS  BY  WHICH  INCONSTANCY  IN  RE- 
LIGION  MAY  BE  PREVENTED. 


GALATIANS,  V.  7. 

'«Fe  did  run  well;  who  did  hinder  you,  that  ye  should  not 
obey  the  truth?^' 


In  addressing  you  lately  from  these  words,  my  brethren, 
I  traced  the  sources  of  the  fault  implied  in  them;  and  ex- 
posed the  springs  of  man's  instability  in  that  which  is  good.- 

I  have  demonstrated  that  an  obedience  defective  and  fluc- 
tuating, will  not  be  crowned  with  the  divine  acceptance. 

My  business,  at  present,  is  to  administer  a  few  words  of 
advice  towards  the  rectification  of  this  evil;  and  then  to 
conclude  the  whole  of  what  shall  have  been  said,  by  a  di- 
rect and  practical  address. 

In  the  first  place. — I  am  to  administer  a  few  words  of  ad- 
vice towards  the  rectifying  the  dangerous  error  of  an  unsta- 
ble Jlnd  mutable  obedience. 

As  the  principles,  elements,  and  seeds  of  this  error  have 
been  ascertained,  it  is  obvious,  that  if  you  would  avoid  it, 
you  must  direct  your  primary  endeavours  against  these;  you 
must  sliun  with  scrupulous  assiduity  every  thing  that  has  a 
tendency  to  generate  this  fickle  and  moveable  conduct.  Be- 
stow a  deeper  attention  on  the  subject  of  religious  and  mor- 
al duty.*  Reflect  more  profoundly,  and  with  a  greater 
measure  of  seriousness,  upon  the  nature  and  extent  of  a  re- 

•  See  Sermon  23. 


-272 

ligious  life.  Consider  well  the  reasons  which  support  your 
obligations  to  pursue  it.  Let  not  the  genuine,  the  only  solid, 
aiid  time-defying  basis  on  which  to  erect  the  steady  pur- 
poses of  piety  and  virtue,  remain  unseen  or  disregarded  by 
you.  Establish  your  resolutions  to  forsake  sin,  on  the  essen- 
tial demerit  of  sin;  its  intrinsically  odious  and  deleterious  qual- 
ities; its  perfect  incompatibility,  wbilst  unicpented  of  and  un- 
renounced,  with  comfort,  tranquillity .  and  hop6  in  tbis  world^ 
as  well  as  with  the  joys  of  the  Divine  Presence  in  Heavtn. 
Establish  your  resolutions  to  follow  holiness,  on  its  essential 
beauty  and  worth;  its  intrinsically  lovely  and  beneficial  quali- 
ties; its  infallible  tendency  towards  present  peace,  and  future 
and  everlasting  glory.  Keep  in  view  the  diligent  and  laborious 
exertions  necessary  in  the  prosecution  of  a  religious  life.  Form 
your  designs  deliberately  and  providently;  and  count  well 
the  cost  of  Christian  obedience,  before  you  enter  upon  the 
profession  of  a  sincere  attachment  to  it.*  Abjure  that  in- 
decision of  mind  which  is  so  apt  to  be  occasioned  by  differ- 
ent and  opposing  views  of  things.  <*No  man  can  serve  two 
masters."  No  man  can  v  alk  with  a  firm  and  determined 
step,  who  "halts  between  two  opinions."  "A  house  divided 
against  itself,  cannot  stand."  It  was  wisely,  as  well  as  pro- 
phetically said  by  the  patriarch  Jacob  of  his  son  Reuben, 
"unstable  as  water,  thou  shalt  not  excel."  Tamper  not  in- 
cautiously with  those  incentives  and  provocations  to, sin, 
which  the  world  and  its  ruler,  aided  by  the  corruptions  of 
the  heart,  are  so  forward  to  offer.  Neglect  none  of  tbe  in- 
stituted means  of  grace,  whether  publick  or  private.  "For- 
sake not  the  assembling  of  yourselves  together,  as  the  manner 
of  some  is."t  "Take  heed  how  ye  hear.":t^  "Search  the 
scriptures;  for  in  them  ye  have  eternal  life;  and  tliese  are 
they  which  testify"^  of  Jesus,  of  his  doctrines,  and  his 
great  salvation.  "Continue  in  prayer,  and  watch  in  the 
same  with  thanksgiving."ll     Seek,  in  a  devout  attendance 

•  See  Sermon  24.     f  Heb.  x.  25.      ±  Luke,  viii.  18.      §  John,  v.  39. 
11  Col.  iv.  2 


273 

on  the  holy  communion,  divine  j^race  to  "stablish,  strength- 
en, and  settle  you"  in  holy  habits. 

Contemplate  tlie  vanity  of  the  world,  and  its  inability  to 
make  you  happy;  the  dignity  of  your  immortal  spirits;  tlic 
continued  presence  and  inspection  of  Almiglity  God;  and 
the  awful  importance  of  that  eternity,  on  the  borders  of 
which  you  stand,  and  which  will  be  to  you  happy  or  miser- 
able, according  as  you  improve  or  neglect  the  advantages 
of  the  present  state.  Habituating  yourselves  to  such  con- 
templations, they  will,  at  length,  become  i)itcrwovcn  with 
your  very  springs  of  action.  Tlicy  will  operate  as  a  re- 
straint upon  sensual  propensities,  and  a  protection  against 
tempting  allurements,  and  discouraging  opposition.  What 
is  the  world  to  him  whose  serious  thoughts  are  lixed  ou 
Heaven?  Where  things  spiritual  arc  paramount  in  the  mind, 
how  powerless  are  things  temporal!  The  man  who  frequent- 
ly and  feelingly  asks  himself  this  question,  "what  would  it 
profit  me  were  I  to  gain  the  whole  world,  and  lose  my  own 
soul?  or  what  can  I  give  in  exchange  for  my  soul"  to  re- 
cover it  back  into  my  possession?  this  man  will  not  easily 
«be  hindered,  that  he  should  not  obey  the  truth." 

Repeat  the  dedication  of  yourselves  to  God  as  frequently 
as  possible.  Frequently  call  up  to  view  your  solemn  cove- 
nant to  be  for  him,  and  for  none  else.  I  speak  to  all'bapti- 
zed  persons,  for  according  to  the  principles  of  our  church, 
they  are  in  covenant  with  God.  With  the  return  of  every 
day,  array  yourselves  in  this  divine  armour  before  you  en- 
ter upon  secular  occupations.  One  determination  is  not 
sufficient.     Another,  and  another  must  succeed. 

"Lay  aside  every  weight,  and  the  sin  which  doth  so  easi- 
ly beset  you,  if  you  would  run  with  patience  the  race  that  is 
set  before  you."*  If  you  overcome  your  reigning  propen- 
sity— your  dominent  enticement — all  others  will  with  ease 
be  defeated.  If  you  direct  your  aims  against  minor  sins  on- 
ly, which  is  the  too  common  practice  of  mankind,  while  you 

^  Heb.  xii.  1. 


^74' 

cherish  this  bosom  foe — ^this  more  powerful  iniquity;  if  you 
abstain  only  where  abstinence  imposes  no  heavy  cross;  you 
are  in  danger  of  being  deceived  into  the  persuasion  that  you 
have  "slain  the  body  of  sin,"  while  in  effect,  you  have  mere- 
ly inflicted  on  it  a  slight,  though  irritating  wound;  that  >ou 
have  conquered  yourselves,  while  you  have  not  even  burst 
the  chains  in  which  selfish  affection  holds  you  imprisoned; 
that  you  have  "entered  into  the  kingdom  of  Heaven,"  while 
you  are  at  a  remote  distance  from  it.  Be  it  your  aim  there- 
fore, to  reduce  those  passions  which  are  most  inordinate;  to 
curb  those  desires  which  are  most  imperious;  to  refrain  from 
those  indulgencies  which  are  most  seducingly  importunate. 
Be  counselled  by  the  Son  of  God;  "If  thy  hand  or  thy  foot 
offend  thee,  cut  them  off  and  cast  them  from  tliee;  it  is  bet- 
ter for  thee  to  enter  into  life  halt  or  maimed,  rather  than 
having  two  hands,  or  two  feet,  to  be  cast  into  everlasting 
fire.  And  if  thine  eye  offend  thee,  pluck  it  out.  and  cast  it 
from  thee;  it  is  better  for  thee  to  enter  into  life  with  one 
eye,  rather  than,  having  two  eyes,  to  be  cast  into  hell  fire."* 
Bethink  yourselves  of  the  rapid  approach  of  death  and 
eternity.  While  you  are  undecided  what  part  to  act;  while 
your  purposes  are  unsteady,  and  your  conduct  changeable; 
year  follows  year  in  quick  succession.  Death  waits  no 
man's  pleasure;  time,  no  man's  resolutions;  eternity,  no 
man's  opinions.  Every  repetition  of  sin  incurs  renewed 
danger.  Know  you  the  moment  in  which  you  may  be  cut 
off?  If  not,  why  suffer  a  single  moment  to  earn  the  wages 
of  sin?  Why  not  redeem  every  instant  of  precious  time,  and 
appropriate  it  to  such  designs  and  pursuits  as  shall  not  black- 
en the  account  which  you  may  be  unexpectedly  bidden  to 
render?  Everlasting  things  are  suspended  on  that  brittle 
thread  which  holds  you  in  existence;  and  you  cannot  tell 
how  soon  that  thread  may  be  broken.  Should  you  not, 
therefore,  my  bret^iren,  should  you  not  cultivate  with  dili- 
gence  and  eagerness,  those  habits,  and  that  deportment> 

*  Matthew,  xviii.  S. 


275 

which  promise  most  tranquillity,  most  complacency,  most 
gratification,  in  the  retrospect?  Should  it  not  be  your  con- 
tinual and  assiduous  endeavour  so  to  form,  regulate,  and 
conduct  your  life,  that  you  may  he  warranted  to  look  for- 
ward to  the  close  of  it  without  fear?  ' 

I  hasten  to  conclude  the  whole  of  what  has  hitherto  heen 
discussed  from  the  text,  by  addressing  you  in  the  language 
of  practical  application. 

My  brethren;  let  nic  beg  you  to  examine  yourselves,  your 
own  conduct,  your  own  moral  condition,  your  own  spiritual 
standing,  in  order  that  you  may  ascertain  to  what  extent  the 
discussion  has  reached  you.  In  general,  the  ministiy  of 
the  word  can  do  no  more  than  exhibit  religious  truth;  God, 
and  a  man's  own  conscience,  must  tell  the  relation  which  it 
bears  to  individual  cases.  It  is  not  improbable  that  on  a 
review  of  what  has  been  said,  tbe  majority  of  my  hearers 
will  be  inclined  rather  to  self-condemnation  than  to  self-ac- 
quittal. It  is  not  improbable  that  among  those  who  have 
admitted  religion  into  their  thoughts,  the  greater  number 
are  conscious  tliat  although  they  have  entered  upon  the  race 
set  before  them,  and  for  a  season  have  seemed  to  themselves 
to  run  well,  ihey  have  too  often,  and  too  soon,  suffered  them- 
selves to  be  '^hindered  that  they  should  not  obey  the  truth;" 
that  they  should  desist  from  active  duty;  that  they  should 
swerve  from  the  holy  paths  of  God's  commandments;  that 
they  should  faint  and  be  w  eary  in  well-doing.  Let  me  urge 
upon  you,  then,  the  following  inducements  to  a  better  mind^ 
and  a  more  consistent  conduct. 

First. — If,  having  run  well,  your  course  be  hindered,  in- 
terrupted, or  broken  off,  you  experience  much  of  the  pain- 
fulness  incident  to  repentance  and  conversion,  with  yery  few 
of  their  advantages.  Every  kind  of  work,  but  especially, 
every  work  of  a  moral  complexion,  is  more  arduous,  and 
more  formidable  in  its  commencement,  than  at  any  subse- 
quent period  in  its  progress.  When  a  man,  long  accustom- 
ed to  sin,  is  induced  to  alter  his  line  of  conduct,  the  first  act 


1376 

of  self-denial  is  like  tearing  out  a  right  eye.  If  he  proceeds, 
the  severity  of  the  conflict  ahates.  He  acquires  an  acces- 
sion of  strength  and  ability,  while  the  evil  habit  loses  by 
degrees  its  tenacity.  How  little  enviable,  then,  is  the  con- 
dition of  those  who  are  perpetually  commencing,  and  never 
advancing!  perpetually  setting  out  on  the  course,  and  never 
approaching  the  goal!  How  much  do  they  resemble  the  tra- 
veller who  enters  upon  a  journey,  and  after  going  over  just 
so  much  of  the  road  as  is  most  rough  arid  unpromising,  mea- 
sures back  the  distance,  and  has  to  enter  upon  it  anew;  who 
repeats  the  same  outset  and  the  same  return,  instead  of  pur- 
suing his  steps  through  all  the  unevennesses  of  the  first 
part  of  the  road,  until  the  green  fields,  and  rich  pastures, 
the  gentle  acclivities,  and  smiling  prospects  in  distant  view, 
shall  remunerate  his  early  perseverance! 

Now,  compare  the  situation  of  these  irresolute  and  unsta- 
ble men,  who  run  some  little  distance  on  the  course  of  duty, 
and  return  again;  with  the  situation  of  the  persevering 
Christian.  At  first,  they  have  all  the  same  obstacles  to 
surmount;  the  same  perils  to  encounter;  the,same  opposition 
to  conquer.  But  mark  the  difference.  The  persevering 
Christian  has  once  surmounted;  once  encountered;  once 
overcome.  He  leaves  his  foes  behind  him;  looks  not  back; 
presses  onward  to  the  mark  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus;  and  gloriously  attains  it.  These  ir- 
resolute and  unstable  men  have  again  to  surmount;  again 
to  encounter;  again  to  overcome;  with  this  additional  dis- 
couragement, thatevery  instance  of  recession  from  the  spir- 
itual contest,  weakens  them,  and  transfers  the  power  of  suc- 
cessful resistance  to  their  enemies.  Yes,  my  brethren;  if 
you  think  the  work  of  salvation  >difficult — if  you  think  it 
painful — you  will  find  it  made  doubly  painful — doubly  diffi- 
cult to  you,  by  broken  plans  and  interrupted  purposes.  Let 
a  regard  to  your  own  ease,  therefore;  let  the  proispect  of  ac- 
complishing with  comparative  facility,  a  work  the  most  ar- 
duous, and,  at  the  same  time,  the  most  necessary;  induce 


^77 

you  to  maintain  a  steady  course,  and  persevere  unto  the  end. 
Secondly. — Ijistability  deprives  you  of  the  pleasures  of 
duty  and  religion.  He  who  conquers  himself — he  wiio  tri- 
umphs over  his  appetites  and  passions — he  who  acquires 
new  attainments  in  the  divine  life — he  who  prepares  him- 
self hy  growing  habits  of  purity  and  obedience  to  be  a  "par- 
taker of  the  inheritance  of  the  saints  in  light" — this  man 
possesses  an  inward  peace,  a  holy  and  unutterable  joy, 
which  approaches  nearer  to  the  delights  of  Heaven  than 
docs  any  other  conceivable  state  of  mind.  <»Tiie  fruit  of 
righteousness  is  peace;  and  the  effect  of  righteousness,  quiet- 
ness and  assurance  forever."  But  what  peace  is  there  to 
you,  who,  if  there  be  tri^th  in  the  account  which  I  have  giv- 
en of  the  righteous,  can  have  no  pretensions  to  be  classed 
with  them?  What  quietness  is  there  to  you,  who  are  tossed 
about  by  every  blast  of  caprice?  What  assurance  to  you, 
who  "halt  in  opinion"  between  God  and  the  world?  who 
are  of  two  minds,  each  drawing  you  away  in  its  own  direc- 
tion, but  both  alike  from  the  heavenly  course?  whose  pur- 
poses are  not  more  durable  than  the  grass  that  to  day  is, 
and  to  morrow  is  cast  into  the  oven;  not  more  steady  than 
the  winds.  What  kind  whisper  can  conscience  minister  to 
you,  who,  if  you  forsake  a  sin,  quickly  return  to  it?  if  you 
form  a  pious  resolution,  are  swift  to  abandon  it?  if  you  seize 
some  spoil  in  an  occasional  victory  over  temptation,  in  the 
very  next  onset  render  it  back  to  a  triumphant  foe?  What 
contentment,  what  enjoynjent,  can  you  hope  for  in  a  state  of 
suspense?  Even  the  avowed  contemner  of  religion  has  less 
anxiety  than  you.  He  has  never  been  brought  under  the 
pains  of  conviction,  or  the  goadings  of  awakened  conscience; 
while,  at  the  same  time,  he  is  free  from  the  restraints  of 
those  principles  which  connect  vice  with  suffering.  But  you 
haA^e  neither  the  tranquillity  of  this  man,  nor  the  consolations 
of  the  real  Christian.  You  have  too  much  religion  to  allow 
you  to  sin  without  dread,  and  too  little  to  fill  you  with  all 
Joy  and  peace  in  believing.     liet  a  regard  to  your  own  per- 


278 

manent  happiness,  therefore^  let  the  wish  to  enjoy  in  per- 
fection even  this  present  life,  induce  you  to  maintain  a 
steady  course,  and,  having  entered  upon  a  religious  life, 
«to  run,  and  not  be  weary,  to  walk,  and  not  faint." 

Thirdly. — After  a  succession  of  resolutions  broken, 
plans  interrupted,  and  promises  violated,  there  is  but  too 
much  reason  to  apprehend  that  the  deceitfulness  of  sin  will 
blind  your  minds  and  harden  your  hearts.  My  brethren, 
this  is  a  reflection  of  more  awful  moment  than  I  have  words 
to  express.  What  can  be  expected  of  a  man  who  treats 
e^-^rnal  things  with  so  little  deference?  who,  by  the  levity 
and  fickleness  of  his  conduct  in  relation  to  eternal  things, 
would  seem  to  reduce  them  to  the  level  of  the  most  unim- 
portant concerns  of  the  present  state?  Continue  yet  a  little 
longer  to  resolve,  and  counter-resolve — to  sin,  and  to  re-  , 
pent — to  abjure  the  \Norld,  and  return  to  it — to  mortify  the 
deeds  of  the  body,  ard  resume  the  practice  of  them — to  re- 
sist the  tempter,  and  then  fall  down  and  worship  him — yet  a 
little  longer  continue,  this  unworthy  course;  and  do  you 
think  that  your  perception  of  divine  things  will  not  be  dead- 
ened? Do  you  think  that  your  moral  taste  will  not  become 
less  pure?  your  conscience  less  tender?  your  spirit  less  sus- 
ceptible of  salutary  impressions?  Ah!  my  brethren,  I  trem- 
ble for  your  safety:  for  I  cannot  forget  that  there  is  such 
a  thing  as  a  <'seared  conscience;'*  that  there  is  such  a  thing 
as  a  soul  "given  up  to  strong  delusions;"  such  a  thing  as 
a  "hardened  heart,"  and  a  "blinded  mind."  Let  a  regard 
for  your  ow  n  safety,  therefore,  a  dread  lest  you  be  ultimate- 
ly abandoned  to  your  own  infatuations,  induce  you  to  with- 
stand whatever  may  "hinder  you  in  the  obedience  of  the 
truth;"  whatever  may  essay  to  divert  you  from  tiie  career 
of  duty. 

Finally,  my  brethren;  will  the  memory  of  this  criminal, 
this  indefencible  mutability,  contribute  to  smooth  the  pillow 
of  death?  Not  unless  reflection  upon  vanity  and  folly  can 
console.    It  is  a  season  when  persevering  virtue  labours  its 


279 

last  stroke  for  immortality.  "I  have  fought  the  good  fight;'^ 
she  says;  «I  have  kept  the  faith:  henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  Lord,  the  right- 
eous Judge,  shall  give  me."  I  go  to  receive  it.  But,  my 
brethren;  is  this  the  language  of  a  soul  that  wavered  on 
through  life  in  the  idle  business  of  endeavouring  to  serve  two 
masters?  Are  these  the  last  words  of  the  fickle-minded 
worldling?  Altogether  the  reverse.  Every  unexecuted  pur- 
pose; every  deserted  undertaking;  every  changed  plan; 
every  forgotten  promise;  every  violated  vow;  is  a  thorn  in 
the  bed  of  the  dying  sinner.  Jesus  have  mercy  on  the  spi- 
rit when  it  stands  disembodied  before  him!  Saviour!  canst 
thou,  in  such  a  case,  say,  "well  done,  good  and  faithful  ser- 
vant! enter  thou  into  the  joy  of  thy  Lord?"  It  is  a  thought 
of  agony,  my  brethren;  and  1  leave  it. 


§3IBa!®a  SSWc 


THE  VARIOUS  WAYS  IN  WHICH   MEN  GRIETVE 
THE  HOLY  SPIRIT. 


EFHESIANS,  iv.  30. 

"^And  grieve  not  the  Holy  Spirit  of  God." 


The. economy  of  redemption,  by  establishing  certain  rela- 
tions between  God  and  man,  exacts  from  us  the  perfor- 
mance of  certain  duties.  These  duties  are  owing  to  Deity 
in  the  threefold  existence  of  Father — Son — and  Holy  Ghost. 
By  withholding  from  the  third  person  of  the  blessed  Trini- 
ty those  acts  of  affection  for  which  he  has  a  claim  on  us,  we 
are  gUilty  of  the  sin  against  which  the  Ej)hesians  are  ad- 
monished in  the  text,  "grieving  the  Holy  Spirit  of.God." 

It  is  hardly  necessary  to  observe,  with  respect  to  the  terra 
<<grieve,"  that  it  is  not  susceptible  of  a  literal  interpretation; 
because  the  divine  nature,  infinitely  pure  and  perfect,  is  not 
affected  by  that  conflict  of  passions  which  agitates  the  hu- 
man bosom.  *'Let  not  your  deportment  towards  tlie  Crea- 
tor spirit  be  such  as  would  excite  grief  if  exhibited  towards 
a  creature  spirit  liable  to  that  emotion."  This  is  the  im- 
port of  the  text. 

First  then. — We  grieve  the  Holy  Spirit  when  we  refuse 
to  acknowledge  his  deity,  or  to  glorify  him  as  God.  The 
true  faith  teaches  us  his  co-equal  and  co-cssential  divinity 
witli  that  of  the  Father  and  the  Son.  It  ascribes  to  him  all 
the  perfections  of  Godhead  as  much  as  to  them,  and,  at  the 
Mm 


28S 

same  time,  distinguishes  bim  from  them  by  certain  person- 
alities. It  reveals  him  as  co-operating  with  th  m  in  the 
works  of  creation,  providence,  and  redemption;  and  pre- 
scribes that  formula  of  baptism  which  has  been  generally 
understood  by  the  church  to  imply  the  equal  deity  of  Father, 
Son,  and  Holy  Ghost.  In  proportion,  therefore,  as  the  cor- 
ruption of  nature,  or  any  other  cause,  leads  us  to  harbour 
doubts  and  suspicions  concerning  this  bis  divine  personal 
dignity,  we  are  chargeable  with  grieving  him;  esj)ecially 
when  these  doubts  and  suspicions  induce  us  to  withhold  di- 
vine honours  from  him;  when  we  refuse  or  hesitate  to  offer 
him  religious  worship — to  adore  and  reverence  his  blessed 
name — to  devote  ourselves  wholly  to  him — to  exalt  him  in 
our  publick  and  private  services — and  to  invoke  him  in  our 
prayers. 

Secondly. -^We  grieve  the  Holy  Spirit  when  we  entertain 
dishonourable  notions  of  his  operations  in  saving  men.  The 
true  faith  teaches  us  that  he  formed  the  humanity  of  Christ; 
anointed  him  to  the  priestly,  prophetical,  and  royal  offices; 
and  was  present  to  yield  him  propitious  aid  in  his  estate  of 
liumiliation;  that  by  his  energy,  communicated  to  the  means 
of  grace,  they  are  made  effectual  to  convince  and  convert — 
to  enlighten,  purify,  and  renew — to  quicken  and  console — 
to  uphold,  strengthen,  and  establish — to  form  us  for  Heaven 
and  preserve  us  for  the  enjoyment  of  it.  We  grieve  him 
therefore,  when  we  disbelieve  or  doubt  these  truths;  or  when 
we  ascribe  these  divine  operations  on  the  human  soul,  to 
the  distemper  of  the  brain,  or  the  delusions  of  the  devil. 
The  true  faitli  teaches  us  that  we  must  be  "strengthened  with 
might  by  the  spirit  in  the  inner  man;"*  and  that  "except 
we  be  born  of  tlie  spirit,  we  cannot  enter  into  the  kingdom 
of  God."f  We  grieve  him,  therefore,  when  we  deny  or 
weaken  the  necessity  of  his  influences  to  enable  us  to  per- 
form Christian  duties,  and  lead  good  lives;  when  we  return 
no  gratitude  for  that  infinite  condescension  which  prompts 
him  to  apply  divine  grace  to  the  heart;  which  prompts  him, 

*  Eph.jii.  16:  fJohn,  iii.  5, 


283 

in  the  forcible  languaj^e  of  scripture,  to  wait  to  be  g-racious 
to  us;  which  [)ronii>ts  Iiini  to  continue  to  strive  with  us,  un- 
til he  conquers  our  reluctance  to  be  holy. 

Hence,  thirdlyf  we  may  very  naturally  be  supposed  to 
grieve  him  when  we  restrain  prayer  before  God  for  the  effu- 
sion of  this  sacred  comforter.  God  has  promised  to  «<give 
the  Holy  Spirit  to  them  that  ask  him."*  And  wlicn  the  in- 
dispensable necessity  of  his  indwellins^  influences  to  6uv 
present  and  etei'nal  felicity  is  considered,  when  it  is  recol- 
lected tliat  he  is  the  alone  author  of  holiness  here,  and 
happiness  hereafter,  who  is  there  that  to  obtain  his  divine 
manifestations,  would  not  raise  the  humble  and  believing 
voice  of  importunity  to  the  throne  of  the  Heavenly  grace? 
Who  is  there  that  would  not  adopt  these  words,  "Awake 
blessed  spirit!  upon  the  garden  of  thy  grace,  that  the  flow- 
ers may  expand,  and  the  spices  sjiread  their  fragrance! 
Awake  blessed  spirit!  and  like  tlie  wind  that  bloweth  where 
it  listeth,  let  thy  purifying  breath  blow  over  my  soul,  that 
every  corruption  withering,  every  virtue  may  revive  and 
flourish!"  Who  is  there  that  would  refuse  to  say  with  the 
Psalmist,  "Cast  me  not  away  from  thy  presence,  and  take 
not  thy  holy  spirit  from  me;  restore  unto  me  the  joy  of  thy 
salvation,  and  uphold  me  with  thy  free  spirit!"! 

When,  in  opposition  to  this,  we  neglect  to  pray  for  the 
'^communion  of  the  Holy  Ghost;"  when  we  neglect  to  pray 
that  God  would  shed  the  Holy  Ghost  upon  us  abundantly, 
through  Jesus  Christ  our  Saviour — when  we  neglect  to  pray 
that  he  would  pour  his  spirit  upon  all  flesh;  that  he  "would 
put  his  spirit  within  us,  and  cause  us  to  walk  in  his  statutes, 
to  keep  his  judgments  and  do  them,":j:  concerning  which 
thing  he  will  be  in(|uired  of  by  men,  if  he  ever  does  it  for 
them;  in  a  word,  when  we  neglect  to  pray  for  ourselves,  as 
the  apostle  did  for  the  Ephesians,  that  God  would  give  unto 
us  the  spirit  of  wisdom  and  revelation  in  the  knowledge  of 
Christ,  the  eyes  of  our  understanding  being  enlightened, 

*Luke,  xi.  3.  f  Psalm,  li.  11. 12.  tKzek.  xxxvi.  27. 


S84 

tliat  AVe  may  know  what  is  the  hope  of  his  calling,  and  what 
the  riches  of  the  glory  of  his  inheritance  in  the  saints,  and 
what  is  the  exceeding  greatness  of  his  power  toward  us  who 
helievej"*  when  we  neglect  to  pray  in  this  wise  for  divine 
manifestations,  we  grieve  the  Holy  Spirit. 

Fourthly. — We  grieve  the  Holy  Spirit  when  we  withdraw 
or  ahsent  ourselves  from  the  means  of  grace  and  the  institu- 
tions of  religion.  Prayer  is  not  the  only  means  of  obtain- 
ing the  effusions  of  the  Eternal  Paraclete.  Frequently  the 
pious  meditant  perceives  him  in  the  solitary  hour  of  contem- 
plation; like  David  whose  «*heart  was  hot  within  him;  lor 
whilst  he  was  musing,  the  fire  burned."  Frequently  the 
chosen  few,  who,  though  on  earth,  walk  together  by  boly 
converse,  "high  in  salvation  and  the  climes  of  bliss,"  are 
surprised  by  the  sudden  appearance  of  this  divine  visi- 
tant, whose  presence  animates  their  faith,  hope  and  charity; 
as  the  hearts  of  the  disciples  whom  our  Lord  accompanied 
to  Emmaus,  burned  within  them  whilst  he  enlightened  their 
minds  to  discern  the  truth.  If,  then,  you  shun  the  silent 
retreat  of  meditation;  if  you  industriously  avoid  all  occa- 
sions of  religious  society  and  pious  discourse,  you  grieve  the 
Holy  Spirit.  But,  if  in  addition  to  this,  you  seldom  or 
never  peruse  the  sacred  pages  of  inspiration;  if  you  allow 
every  pitiful  call  of  business,  or  every  more  criminal  call  of 
pleasure,  to  detain  you  from  the  publick  services  of  the 
sanctuary;  if  you  close  your  ears,  when  providence  invites 
you  to  hear  that  gospel  which  is  expressly  styled  "the  min- 
istration of  the  spirit,"!  because  he  accompanies  it  with  his 
energy,  and  by  it  effects  the  salvation  of  men;  if,  knowing 
it  to  be  your  sacred  duty,  in  obedience  to  the  dying  injunc- 
tions of  your  Redeemer,  to  commemorate  the  sacrifice  of  the 
cross,  by  receiving  t^ie  holy  communion,  you  nevertheless 
voluntarily  absent  yourselves  from  that  august  sacrament; 
in  which  the  blessings  of  the  cross  are  sealed  to  the  souls  of 
the  faithful;  in  a  word,  if  you  shun  every  walk  where  you 

•Eph.i.  17.-19.  t2Cor.  iii.8. 


285 

may  meet  tin's  celestial  spirit;  every  place  whence  lie  dis- 
penses his  influences  to  convince,  convert,  instruct,  console, 
and  sanctify;  to  melt  the  frozen,  to  soften  the  ohdiirate,  to 
animate  the  dead,  to  heal  the  diseased,  to  revive  the  lan- 
guishin.^,  to  confirm  the  weak,  to  mortify  the  corrupt,  to  dis- 
pel douht,  and  excite  hope,  to  extinajuish  fear,  and  s;ive 
birtli  to  heavenly  joy;  think  you  that  all  this  is  not  grieving 
the  Holy  Spirit? 

F1FTHI.T. We  grieve  the  Holy  Spirit,  when  we  neglect 

his  movements  within  us.     Perhaps  I  am  safe  in  asserting 
that,  of  those  who  are  favoured  with  the  institutions  of  the 
gospel,  there  are  none  who  have  not  felt,  how  unregarded 
soever  by  them,  the  motions  of  this  spirit  reproving  them 
for  sim  and  encouraging  them  to  virtue.     Wherever  we  go, 
or  wherever  we  stay,  we  are  surrounded  by  this  infinite 
spirit.     Abroad— at  home— alone— in  company— he  is  still 
with  us.     When  you  devise  wickedness  upon  your  beds,  he 
is  there  to  warn  yon  nf  the  consequences,  and  if  you  will 
listen'  to  him,  to  deter  yon  from  executing  what  you  have  de- 
vised.    How  often  does  he  seize  the  moment  when  awful 
providences  impend  over  you,  to  impress  conviction  on  your 
minds,  and  salutary  terror  on  your  consciences!     To  re- 
present to  you  the  vanity  of  this  world,  and  the  necessity  of 
Christ's  religion,  and  a  life  in  conformity  with  its  sacred 
laws,  to  make  you  happy!     How  often  does  he  struggle  with 
you  to  deprive  you  of  your  false  refuges;  to  subvert  the 
treacherous  foundation  of  your  hopes;  to  persuade  you  to 
turn  to  the  strong  hold  of  redeeming  mercy  and  unmerited 
grace!  to  restrain  you  from  iniquity,  and  encourage  you 
to  obedience!     And  how  often  has  he  to  contend  with  thee, 
believer;  thy  doubts — thy  fears— thy  despondence— that  he 
may  inspire  thee  with  those  consolations  which  are  only  his 
to  give!     If,  then,  the  sinner,  obstinately  deaf  to  these  warn- 
ings; blind  to  these  convictions;  forgetful  of  these  terrors — 
these   representations—these  struggles— and  these  persua- 
sions—spurning these  restraints— rejecting  these  encoor- 


286 

agements — persists  in  liis  evil  courses;  if  thy  doubts — tliy 
fears — thy  despondence — believer,  still  continue;  in  each, 
and  in  all  of  these  cases,  the  Holy  Spirit  is  grieved. 

FiNAULT. — ;We  grieve  the  Holy  Spirit  when  we  live  in 
a  manner  wliich  does  not  correspond  with  his  design  in  ap- 
plying redemption  to  us.  The  end  of  redemption  is  to  make 
us  holy.  For  this  cause,  the  Son  of  God  gave  himself  for 
us  that  he  might  redeem  us  unto  himself  a  peculiar  people 
zealous  of  good  works.  And  for  this  caus.e,  may  we  add, 
does  the  spirit  of  God  apply  redemption  to  us  that  he  may 
sanctify  us  unto  himself  a  peculiar  people  zealous  of  good 
works.  But,  if  we  live  in  the  spirit;  if  he  is  the  principle 
and  source  of  the  life  of  grace,  let  us  also  walk  in  the  spirit, 
says  the  apostle.  What  ideas  are  conveyed  by  the  words 
walk  in  the  spirit,  I  cannot  so  well,  describe  as  in  his  own 
language.  "This  I  say  then,  walk  in  the  s]>irit,  and  ye 
shall  not  fulfil  the  lust  of  the  flesh.  Now  the  works  of  the 
flesh  are  manifest,  which  are  tbpse;  adultery,  fornication, 
uncleanness,  lasciviousness,  idolatry,  witchcraft,  hatred, 
variance,  enjulations,  wrath,  strife,  seditions,  heresies,  en- 
vyings,  murders,  drunkenness,  revellings,  and  such  like;  of 
the  which  I  tell  you  before,  as  I  have  also  told  you  in  time 
past,  that  they  which  do  such  things  shall  not  inherit  the 
•kingdom  of  God.  But  the  fruit  of  the  spirit  is  love,  joy, 
peace,  long  suffering,  gentleness,  goodness,  faith,  meekness, 
temperance;  against  such  there  is  no  law.  And  they  that 
are  Christ's  have  crucified  the  flesh,  with  the  affections  and 
lusts.  If  we  live  in  the  spirit,  let  us  also  walk  in  the 
spirit."*  This  quotation  is  from  the  Epistle  to  the  Galatians. 
One,  equally  apposite  we  will  offer  from  ourcontext.  "Yehave 
not  so  learned  Christ;  if  so  be  that  ye  have  heard  him,  and 
have  been  taught  by  him,  as  the  truth  is  in  Jesus;  that  ye 
put  off  concerning  the  former  conversation,  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts;  and  be  re^ 
newed  in  the  spirit  of  your  mind;  and  that  yc  put  on  the  new 

*  Gal.  V.  16.  19.— 25. 


287 

man,  which  after  God  is  created  "in  righteousness  and  true 
holiness.  Wherefore,  putting  away  lying,  speak  every  man 
truth  with  his  neighbour;  for  we  are  members  one  of  anoth- 
er. Be  ye  angry  and  sin  not;  let  not  the  sun  go  down  upon 
your  wrath;  neither  give  place  to  the  devil.  Let  him  that 
stole,  steal  no  more;  but  rather  let  him  labour,  working 
with  his  hands  the  thing  which  is  good,  that  he  may  have 
to  give  to  him  that  needeth.  Let  no  corrupt  communica- 
tion proceed  out  of  your  mouth,  but  that  which  is  good. to 
the  use  of  edifying,  that  it  may  minister  grace  unto  the  hear- 
ers. And  grieve  not  the  Holy  Spirit  of  God,  whereby  ye 
are  sealed  unto  the  day  of  redemption."*  In  these  scrip- 
tures, my  brethren,  you  have  the  duties  stated  which  are  in- 
cumbent on  those  who  are  subject  to  the  law  of  the  spirit  of 
life,  and  by  the  omission  of  which  they  grieve  the  Holy 
Spirit.  You  have  also  that  conduct  marked  out  by  which 
you  offend  the  Divine  Spirit,  and  the  contrary  duties  pre- 
scribed; so  that  you  can  be  at  no  loss  to  decide  that  you  sin 
against  the  injunction  of  the  text,  whenever  you  are  charge- 
able with  an  unholy  act,  or  vicious  affcrtion. 

It  remains  that  I  conclude  the  subject  by  a  brief  im- 
provement. This  I  shall  do  no  otherwise  than  simply  by 
exhorting  you,  my  brethren,  to  the  performance  of  those 
duties,  the  omission  of  which,  as  you  have  seen,  grieves  the 
Holy  Spirit.  Acknowledge  his  deity;  and  glorify  him  as 
God.  Entertain  the  most  honourable  conceptions  of  his 
agency  in  the  economy  of  grace.  Tray  fervently  to  God 
for  the  effusion  of  this  sacred  comforter.  Never  unnecessa- 
rily deny  yourselves  the  means  of  grace,  or  keep  aloof  from 
the  institutions  of  religion.  Neglect  not  his  movements  with- 
in you.  Lead  lives  corresponding  with  his  designs  in  ap- 
plying redemption  to  you,  and  conformable  to  the  princi- 
ples of  that  gospel  which  is  the  ministration  of  tlie  spirit.  So 
doing,  you  shall  not  grieve  him.  So  doing,  yo*  shall  meet 
his  approbation.  May  he  guide  us  into  all  truth,  and  par- 
don our  defects  for  Christ's  sake.— Amen. 

»  Eph.  iv.  20.— 30. 


©iiiBii®!^  srf  aac 


GRATITUDE  PECULIARLY  INCUMBENT  ON 
CHRISTIANS. 


/        ST.  LUKE,  xvii.    15.    16.  ' 

'^dnd  one  of  them,  when  he  saw  that  he  was  healed^  turn- 
ed backf  and  with  a  loud  voice  glorijied  God,  and  fell 
down  071  his  face  at  his  feet,  giving  him  thanks;  and  he 
was  a  Samaritan.^' 


*^As  Jesus,'*"  says  the  context,  "entered  into  a  certain  vil- 
lage, there  met  him  ten  men  that  were  lepers,  which  stood 
afar  off;  and  they  lifted  up  their  voice,  and  said,  Jesus, 
master,  have  mercy  on  us.  And,  when  he  saw  them,  he 
said  unto  them,  go,  shew  yourselves  unto  the  priests.  And 
it  came  to  pass,  that,  as  they  went,  they  were  cleansed." 
A  situation  similar  to  this,  was  yours,  my  brethicn,  this 
morning.  Infected  with  the  leprosy  of  sin,  you  met  Jesus 
Christ  at  the  holy  communion.  You  lifted  the  voice  of  sup- 
plication, saying,  "master,  have  mercy  on  us."  You  be- 
sought him  to  heal  you  hy  imparting  his  sanctifying  bene- 
diction to  his  august  sacrament.  If  you  wci-c  sincere,  of 
which  God  and  your  own  consciences  must  judge,  your  pray- 
ers were  heard— ybur  sins  forgiven— your  souls  accepted.  It 
remains  for  you  to  imitate  the  pious  Samaritan,  who,  when 
he  saw  that  he  was  healed,  turned  back,  and  with  a  loud 
voice  glorified  God,  and  fell  down  on  his  face  at  the  feet  of 
his  sacred  benefactor,  giving  him  thanks. 

These  words  I  intend  to  make  the  ground  of  our  evening 

meditations. 

N-N  ^ 


S90 

I  remark  on  th em, /rsf,  that  but  one  man  returned  to  thank 
his  deliverer;  although  ten  had  experienced  Itis  mercy. 
Men  are  stranj^ely  mouhled;  ever  ready  to  receive,  but  sel- 
dom to  acknowledge;  piompt  in  asking  favours,  but  cold 
when  called  to  be  grateful.  Let  afflictions,  poverty ,  or  sick- 
ness befall  them;  "Ij^ey  will  not  be  remiss  in  crying  with  the 
lepers,  Jesus,  master,  have  mercy  upon  us.  But  let  tliem 
emerge  into  prosperity  and  abundance;  let  their  counte- 
nance resume  the  bloom  of  health;  and  you  will,  with  diffi- 
culty find  one  among  them  who  will  concern  hims'p|t  to  give 
thanks.  In  trouble  tliey  visit  the  Lord;  they  pour  out  a  ])ray- 
er  when  his  chastening  hand  is  upon  them;  and  are  profuse 
in  promises,  at  all  times  more  easily  made  than  pesforraed. 
If  you  believe  that  sick  man,  God  can  do  nothing  for  liim 
that  shall  surpass  his  gratitude.  What  alms — what  pray- 
ers— win  he  not  give  in  payment  for  his  cure!  If  you  be- 
lieve that  penitent  who  this  morning  deplored  at  the  altar 
his  spiritual  leprosy,  and  sent  up  1  is  cries  to  the  car  of 
mercy;  the  disease,  once  hoaled,  shall  never  cover  him 
again;  nor  shall  his  heavenly  physician  ever  charge  him 
with  an  unpaid  debt  of  gratltud\  But  how  treaclierous  is 
thy  memory,  restored  penitent!  how  inconstant  thy  resolu- 
tion, privileged  communicant!  May  I  not  question  whether 
even  one  in  ten  of  you  performs  bis  vows?  This  solitary 
instatice  of  piety  in  the  cleansed  leper,  may  remind  us  of  a 
very  melancholy  truth.  It  is,  that  the  number  of  the  good 
is  quite  inconsiderable,  when  compared  with  that  of  the 
wicked.  The  family  of  the  faithful  have  ever  been  a  little 
flork.  Noah  preached  righteousness  in  the  midst  of  a  cor- 
rupted world.  Elias  made  an  almost  solitary  profession  of 
the  truth,  wiiilst  the  idols  of  Israel  had  their  worshippers 
on  every  high  place.  Truth,  however,  ceases  not  to  be 
truth;  nor  does  virtue  lose  its  nature  because  both  are  em- 
braced by  the  minority.  And  gratitude,  the  more  rarely  it 
is  seen,  becomes,  therefore,  the  more  inestimable.  Our  en- 
deavours must  be  to  enter  by  the  strait  gate  tind  the  narrow 
way  which  lead  to  life,  and  which  so  few  are  ^ble  to  find. 


291 

On,  these  words  T  remark,  secondly^  tliat  tliis  noble  mind* 
ed  individual  was  a  Samaritan.  From  the  distinc  tion  made 
by  the  evantjclist  between  him  and  his  company,  we  may 
conclude  chat  the  remaininj^  nine  were  Jews.  But  had  we 
been  witnesses  of  the  miracle,  my  brethi'en,  we  slundd  have 
looked  for  this  conchjct  from  them,  rather  than  from  the 
Samaritan;  very  reasonably  supposin.8;  tliem  to  be  better  in- 
structed in  true  principles  than  this  stranjn;er.  The  Jews 
were  extremely  anxious  to  distinguish  themselves,  on  all  oc- 
casions from  the  Samaritans;  whom  they  effrcted  to  reajard 
as  a  people  hostile  to  God,  and  exposed  to  his  hatretl  and 
contempt.  Why,  then,  did  they  not  aim  at  surpassing  this 
poor  outcast — this  alien  from  the  commonwealth  of  Israel — 
in  praising  God,  and  giving  thanks  to  their  beneficent  deliv- 
erer? Why  was  the  Jew,  the  beloved  of  Heaven — why  was 
be  deficient  in  a  duty  which  the  Samaritan,  the  enemy  of 
God,  punctually  discharged?  Ah!  bow  little  reliance  is  to 
be  placed  on  appearances!  bow  mistaken  the  decisions  of  pre- 
judice! bow  often  do  men  entlirone  themselves  in  onr  es- , 
teem,  elevated  merely  by  some  circumstances  of  country  or 
of  education!  We  forget  that  piety  is  not  the  exclusive  pri- 
vilege of  any  country,  nor  a  patrimony  attached  to  this  or 
the  other  extraction.  We  forget  that  eternal  election  is 
free;  and  in  its  operations  frequently  stains  the  false  glory 
of  man  by  making  the  first  last,  and  the  last  first.  We  for- 
get that  "God  is  no  respecter  of  persons;  that  in  every  na- 
tion, be  that  feareth  him,  and  worketh  righteousness,  is  ac- 
cepted with  bim." 

THiRDiiY.-'l  remark  on  these  w^ords,  the  action  which 
they  attribute  to  the  Samaritan.  «*When  be  saw  that  be 
was  bealed,  be  turned  back."  There  are  many  who  do  not 
absolutely  forget  the  benefits  they  receive,  allbough  they  are 
tardy  in  acknowledging  them.  Most  men  treat  this  duty 
as  they  do  what  depends  on  them  in  the  business  of  conver- 
sion. They  procrastinate  the  performance  of  it;  deferring 
to  the  moment  of  death,  what  should  be  the  employment  of 


a  whole  life.  For  if  not  eternity,  still  less  the  inconsidera- 
ble span  of  earthly  existence,  sufficeth  to  celebiate  the  prais- 
es of  God.  So  thought  the  pious  leper;  who,  when  he  saw 
that  he  was  healed,  immediately  tuvned  back. 

"When  he  saw  that  he  was  healed."  It  is  not  every  man 
that  perceives  grace  imparted.  The  generality  are  insen- 
sible to  heavenly  benefits.  They  are  surrounded  by  them 
without  seeing  them;  they  are  pressed  by  their  weight  with- 
out feeling  them.  The  sick  man  attributes  his  cure  to  the 
physician  and  the  remedy,  but  God  is  not  in  all  his  thoughts. 
True  it  is,  God  ordinarily  avails  hiiiiiself  of  the  instrumen- 
tality of  second  causes.  But  the  Christian,  eyeing  the  hand 
of  providence  in  all  events,  should  pay  no  respect  to  second 
causes  independently  of  him  who  conducts  them.  At  the 
same  time,  there  certainly  are  blessings  so  signal,  deliver- 
ances so  astonishing,  that,  without  judicial  blindness,  it  is 
impossible  to  mistake  them.  Such  was  the  miracle  wrought 
for  the  Samaritan;  and  which,  perceiving  it  in  its  true 
light,  he  turns  back  to  acknowledge.  In  this,  his  action, 
then,  three  things  are  observable.  He  separates  himself 
from  his  thankless  associates.  He  glorifies  God  publickly. 
He  humbles  himself  on  the  reception  of  mercy. 

In  the  first  place. — He  separates  himself  from  his  thank- 
less associates.  So  let  us  keep  aU)of  from  the  ungrateful. 
Local  separation  is  not  required;  if  it  were,  I  fear  we  niust 
needs  go  out  of  the  world.  It  is  a  moral  separation  of  which 
I  now  speak.  One  that  consists  in  our  refusing  to  imitate 
their  ingratitude;  and  in  our  adopting  a  line  of  conduct  dia- 
metrically opposite  to  theirs. 

In  the  second  place. — The  Samaritan  glorifies  God  pub- 
lickly. To  glorify^  God,  my  brethren,  is  the  occupstion  of 
angels,  and  the  spirits  of  the  just  made  perfect.  To  glori- 
fy God,  all  creatures  may  be  said,  in  various  ways,  to  con- 
spire. And  shall  not  man,  the  creature's  Lord,  take  the  lead 
in  this  concert?  Of  all  the  employments  of  the  believer,  there 
is  not  one  more  noble  and  exalted  than  this.     It  brings  him 


293 

to  Heaven's  gate,  and  approximates  him  to  the  beatifick 
presence.  It  fills  our  contemplations  with  deity;  in  our 
lips  it  places  a  name,  at  the  mctition  of  which  hell  and  its 
monarch  tremble;  and  it  purifies  our  souls  by  the  energies 
of  a  passion  whose  object  is  the  glory  of  the  eternal.  Prajcr 
is  of  a  nature  more  inercenarij^  if  you  will  allow  me  the  ex- 
pression. So  are  faith  and  hope.  They  explore  the  mines 
of  heavenly  treasure  to  enrich  us.  There  is  something  self- 
ish in  all  this.  But  in  glorifying  God,  Chi-istians,  you 
drown  self-interest  in  concern  for  his  honour.  Other  vir- 
tues mark  your  indigence.  You  would  not  pray;  you  would 
not  believe;  you  would  not  hope;  but  that  you  are  poor,  and 
miserable,  and  blind,  and  naked.  But  when  you  glorify 
God,  you,  in  effect,  restore  him  what  is  his  own.  Your 
gratitude  is  the  production  of  his  grace,  implanted  in  your 
hearts;  and  from  the  abundance  of  the  heart,  the  mouth 
speaketh.  Hence  the  Samaritan  is  said  to  have  glorified 
God  "with  a  loud  voice." 

Gratitude  cannot  be  silent;  it  w  ill  break  forth  into  praises. 
"Bless  the  Lord,  O!  my  soul!"  says  the  Psalmist,  "and  let 
all  that  is  within  me  bless  his  holy  name."  Let  my  under- 
standing be  convinced  of  the  magnitude  of  the  benefit,  and 
the  majesty  of  the  benefactor.  Let  my  heart  love  him.  Let 
my  tongue  speak  of  his  glory,  and  my  hand  and  my  pen 
consecrate  his  praises,  and  extend  the  savour  of  his  name 
throughout  all  generations.  You  who  are  mute  in  the  holy 
assemblies;  who  never,  with  a  loud  voice  glorify  God;  ac- 
cuse me  not  of  uncharitableness,  if  1  call  into  question  your 
zeal — your  love — your  gratitude. 

In  the  third  place. — The  Samaritan  humbles  himself  on 
the  reception  of  mercy.  He  falls  down  on  his  face  at  the 
feet  of  Jesus,  giving  thanks.  The  more  the  believer  re- 
ceives, the  more  is  he  impressed  with  humility;  and  the 
more  earnestly  he  endeavours  to  render  back  in  gratitude 
what  was  given  him  in  mercy.  All  that  we  can  bring  to 
him  is  his,  whether  we  bring  it  to  him   or   not;  and  our 


294 

thankfulness  itself  is  an  affection  implanted  and  clierished 
in  us  by  his  grace.  "What  shall  1  render  unto  tiie  Lord 
for  all  his  benefits  towards  me?"  "0!  my  soul!  thou  hast 
said  unto  the  Lord,  thou  art  my  Lord;  my  goodness  extend- 
eth  not  to  thee." 

It  is  a  flagrant  abuse  of  the  divine  benefits  to  convert 
them  into  fuel  for  our  pride;  an  abuse,  however,  too  com- 
mon in  the  world;  but  an  abuse  to  which  the  example  of  the 
pious  Samaritan  gives  no  countenance.  Before  he  was  healed 
he  united  the  voice  of  importunity  with  the  cry  of  his  associ- 
atesj  "Jesus,  Master,  have  mercy  on  us."  Behold  him  now, 
prostrate  on  the  earth;  cleaving  to  the  feet  of  his  benefac- 
tor; and  refusing  to  quit  that  position  till  he  should  be  rais- 
ed from  it  by  the  voice  which  had  commanded  deliverances 
for  him.  It  is  thus  that  the  pious  man  devotes  himself,  and 
all  that  he  possesses,  to  the  glory  of  his  Redeemer,  reserving 
to  himself  only  his  vileness  and  his  nothingness.  He  re- 
turns all  to  him  who  hath  given  him  all. 

Thus  we  have  imperfectly  commented  on  this  very  inter- 
esting passage  of  scripture. 

After  having  received  the  seals  of  the  covenant.  Chris- 
tians; (for  this  service  is  especially  dedicated  to  communi- 
cants;) after  having  received  the  .seals  of  the  covenant;  after 
having  celebrated  your  communion  with  God,  with  Christ, 
with  the  Eternal  Spirit,  and  with  the  body  of  the  faithful, 
in  the  holy  supper;  your  hearts  must  be  harder  than  the 
nether  mill-stone  if  they  are  not  inflamed  with  gratitude;  if, 
surrounded  by  benefits,  and  reposing  on  the  bosom  of  mer- 
cy, you  forget  the  benefactor.  I  hope  better  things  of  you, 
and  things  that  accompany  salvation.  You  are  here,  I 
trust,  as  at  all  other  times,  so  especially  now,  to  return 
thanks  at  the  feet  of  Jesus  Christ.  Like  the  grateful  Sa- 
maritan, then,  now  and  henceforward  glorify  him  with  a 
loud  voice.  Open  your  lips,  that  your  mouths  may  shew 
forth  his  honours.  Let  these  holy  walls  re-echo  *^  is  praises. 
*<0  come!  let  us  sing  unto  the  Lord;  let  us  make  a  joyful 


295 

noise  to  the  rock  of  our  salvation.'*  "Bless  the  Lord  at  all 
times;  a!;d  let  his  praise  bfe  continually  in  your  mouths." 
Like  the  flower  that  with  an  ever  constant  aflfection  turn8 
her  bosom  to  the  sun,  let  your  gratitude  ai  company  the  sun 
of  righteousness  in  his  course.  If  such  are  your  disposi- 
tions, and  such  your  intentions,  1  consider  them  as  evi- 
dences of  grace,  ami  deem  myself  warranted  by  Jesus  Christ 
to  say,  "Arise,"  my  brother,  "arise,"  my  sister,  "go  thy 
way;  thy  faith  hath  made  thee  whole."  Pass  hut  the -few 
fleeting  liours  of  thine  ap]>ointed  time,  and  after  glorifying 
God  on  earth,  thou  shalt  assist  in  Heaven  the  eternal  hal- 
lelujahs of  tiie  blest. 

Grant  this,  O  Jesus!  thou  Avho  takest  away  the  sins  of  the 
world,  and  thine  be  the  praise. — AMJijr. 


§S]B1!(DM  ^T^mi:, 


THE  SOVEREIGNTY  OF  GOD. 


EPHESIANS,  1.   n. 


'In  whom  also  we  have  obtained  an  inheritance^  being  pre- 
destinated according  to  the  purpose  of  him  who  workethall 
things  after  the  counsel  of  his  own  7villJ* 


J  HE  writings  of  Paul  may  be  said  to  contain  the  liigli 
philosophy  of  the  Clinstim  school;  a  philosophy  making 
God  the  originator  and  the  end  of  all  things;  his  providence 
a  circle,  within  the  impassable  boundaries  of  whose  peri- 
phery all  things  revolve. 

It  is  not  my  design  to  consider  the  long  debated  question 
of  predestination  as  it  regards  the  future  destinies  of  elect 
and  non-elect,  or  to  intrude  upon  your  present  meditations, 
the  conditionality  or  unconditionality  of  God's  decrees  res- 
pecting man's  eternal  state.  Confining  myself  to  the  latter 
words  of  the  verse,  my  single  object  is  briefly  to  illustrate 
this  general  proposition;  "all  tilings  come  to  pass  in  pur- 
suance of  a  divine  predetermination."  God  "vvorketh  all 
things  after  the  counsel  o!  his  own  will." 

It  is  the  perfection  of  a  rational  nature  to  act  with  de- 
sign. Consequently  the  most  perfect  of  all  beings  must  act 
so;  although,  certainly,  witiiout  any  of  that  tedious  process 
of  reasoning  and  inward  debate,  which  necessarily  marks 
the  operations  of  a  finite  mind.  Creature  spirits  cannot  in- 
clude any  great  number  of  objects  simultaneously  in  one  vol- 
ition. The  Creator  Spirit  can;  and  being  every  where 
Oo 


398- 

present  at  the  same  point  of  time,  and  knowing  all  things 
intuitively  and  intimately,  the  conviction  is  unavoidable  that 
he  does.  The  occurrences  which  successively  exhibit  them- 
selves on  the  vast  theatre  of  being,  constitute  one  integral 
system  whose  termination  is  immeasurably  remote  from  its 
commencing  point.  Surely,  then,  the  infinitely  wise  author 
of  this  system  must  have  it  completely  arranged,  and  entire- 
ly under  his  view  at  the  very  instant  when  it  first  emerges 
into  operation. 

God's  prescience  evidently  establishes  the  fact  of  his  pro- 
viding for  things  future,  and  his  pre-ordaining  their  circum- 
stances and  their  eventuation.  Knowing,  for  example,  the 
deeds  and  thoughts  of  voluntary  natures  thousands  of  ages 
hence,  in  any  supposable  state  of  being;  and  determining  to 
place  them  in  such  state  of  being,  the  consequence  cannot,  in 
my  view,  be  evaded,  that  he  foreordains  the  permission  of 
such  deeds  and  thoughts  for  the  wisest  and  best  of  purposes. 
That  he  foreordains  any  event,  or  circumstance,  incompat- 
ible with  the  honour  of  his  own  benevolence  and  wisdom, 
able  as  he  is  to  prevent  it,  is  an  inadmissible  surmise.  Tlie 
inference,  therefore,  is  plain;  that  he  so  circumscribes,  re- 
strains, and  otherwise  controls,  the  actions  and  purposes  of 
all  created  beings,  as  to  educe  general,  and  even  in  many 
cases  particular  good,  from  whatever  they  do. 

Thus  is  this  sublime  point  of  doctrine  apprehended  by- 
sound  reason.  And  what  does  revelation  say?  "The  coun- 
sel of  the  Lord  standeth  forever,  the  thoughts  of  his  heart 
to  all  generations."*  "Known  unto  God  are  all  his  works 
from  the  beginning  of  the  world."f  "For  of  him,  and  through 
him,  and  to  him,  are  all  things,  to  whom  be  glory  forever.":}; 
And  to  add  no  more,  "he  worketh  all  things  after  the  coun- 
sel of  his  own  will."  "All  things  come  to  pass  in  pursu- 
ance of  a  divine  predetermination." 

In  treating  farther  of  this  doctrine,  it  will  be  proper  to 
notice  the  extent  of  ground,  so  to  speak,  occupied  by  the 
divine  purposes,  and  their  peculiar  characteristicks. 
*  Psalm,  xxxiii.  11.  f  Acts,  xv.  18.  ^  Romans,  xi.  36. 


S99 

III  the  Jirst  place. — The  extent  of  ground  occupied  by 
the  Creator  in  the  operations  of  his  predetermining  voli- 
tions. How  fai'  may  we  trace  them?  What  objects,  or  what 
number  of  objects,  do  they  reach?  Obviously,  to  all  things, 
all  occurrences,  all  persons,  all  communities,  all  states  and 
modes  of  existence,  through  nature's  widest  range,  from  the 
worm  to  the  angel;  from  the  radiant  orb  that  rolls  near  its 
Maker's  throne,  to  the  molehill  trodden  under  foot  of  man; 
from  the  pure  spirit  of  the  celestial  worshipper,  to  the  grass 
that  to-day  is,  and  to-morrow  is  cast  into  the  oven;  from  the 
pebble  of  the  brook,  and  the  grain  of  sand  upon  its  shore, 
to  the  innumerable  worlds  of  matter  and  of  mind.  Travel 
as  far  as  the  powers  of  the  most  vigorous  intellect  can  trans- 
port you;  you  must  rest  at  length,  while  undiscovered  re- 
gions stretch  and  deepen  before  you.  Hills  on  hills — and 
Alps  on  Alps  will  rise,  whose  tops  you  cannot  surmount — 
whose  wonders  you  cannot  fathom — while  all  around  you 
are  the  vestiges  of  Deity,  and  voices  swelling  in  every  wind 
proclaim  that  God  is  here. 

But  we  may  undoubtedly  contemplate  the  doctrine  to  most 
advantage,  by  reposing  ourselves  on  a  few  attainable  par- 
ticulars. 

First. — God  is  the  maker  of  all  matei-ial  substances; 
preserves  them  in  being  and  in  operation,  and  directs  every 
thing  relating  to  them.  From  the  first,  he  had  full  in  his 
view,  all  the  delicate,  finely-turned,  secretly-intervolved,  and 
reciprocally  and  harmoniously  dependent  parts  of  the  com- 
plicated system.  What  he  made,  he  declared  to  be  good; 
perfect  in  its  sphere;  corresponding  to  its  pattern  in  his  own 
mind;  and  adequately  adapted  to  the  end  of  its  creation. 
The  perpetuation  of  vegetable  and  animal  life  on  fixed  prin- 
ciples; the  unintermitted  maintainance  and  constant  trans- 
mission of  the  original  and  inherent  properties  of  natural 
productions;  the  regular  successions  of  the  seasons;  the 
equable  movements  of  the  planetary  w(jrlds;  the  universal 
law  of  gravitation;  and  innumerable  other  exemplifications 


300 

of  wise  desi,^n,  afford  a  luminous  comment  on  the  language 
of  scripture,  viiich  speaks  of  God's  *<covenant  being  with 
day  and  niglit,"  and  tells  of  his  having  "appointed  the  or- 
dinances of  Heaven  and  earth:"*  which  says  "forever  O 
Loj-d,  thy  word  is  settled  in  Heaven.  Thy  faithfulness  is 
unto  all  generations;  thou  hast  established  the  earth,  and  it 
abileth.  They  continue  this  day  according  to  thine  ordi- 
nances; for  all  are  thy  servants."! 

Secondly. — Men  attach  great  importance,  and  not  with- 
out reason,  to  the  vicissitudes  of  their  social  and  political 
condition.  There  are  very  few  who  think  these  things  un- 
worthy the  interposition  of  Deity.  And,  in  fact,  so  far  is  he 
from  thi  iking  them  so  liimself,  that  he  rides  in  the  whirl- 
wind which  roots  up  the  tyrant's  throne,  and  directs  the 
storm  of  misrule  and  popular  tumult,  until,  having  purified 
the  corrupted  and  blasting  atmosphere,  it  settles  into  a  calm. 
The  rise  and  fall  of  empires  betoken  his  awful  march.  The 
race  is  not  to  the  swift,  nor  the  battle  to  the  strong.  «Pro- 
inoti:»n  Cometh  neither  from  the  east,  nor  from  the  west,  nor 
from  the  south;  but  God  is  the  judge;  he  putteth  down  one 
and  setteth  up  another.  For  in  the  hand  of  Jehovah  there 
is  a  cup,  and  the  wine  is  red;  it  is  full  of  mixture,  and  he 
poureth  out  of  the  same;  but  the  dregs  thereof  all  the  wick- 
ed of  the  earth  shall  wring  them  out,  and  drink  them.":}: 
"Blessed  be  the  name  of  God  forever  and  ever;  for  wisdom 
and  might  are  his;  and  he  changeth  the  times  and  the  sea- 
sons; he  removetli  kings,  and  setteth  up  kings."§  The 
most  remarkable  vicissitudes  in  the  political  state  of  man- 
kind, related  by  the  pen  of  history,  have  been  predicted  by 
some  one  oi-  more  of  the  propliets  of  God,  and  his  agency 
in  effecting  Ih-m  described  in  all  the  terrible  magnificence 
of  inspiration. 

Tim?DLY.—Xot  confining  himself  to  these  more  conspi- 
cuous and  elevated  operations,  he  carries  his  superintend- 
ence to  the  concerns  of  every  individual  of  his  creatures. 
*  Jcr.  xxxiii.  25.  f  Psalm,  cxix.  89.-91.  i  Psalm,  Ixsv.  6.-8,  §  Dan.  ii.  20.  21 


301 

"Not  a  sparrow  falletli  to  the  ground  without"  his  privity 
aud  permission;  and  "the  very  hairs  of  our  heads  arc  all 
numbered"  by  hinj.*  He  who  "hath  made  of  one  blood  all 
nations  of  men  to  dwell  on  all  the  face  of  the  earth,  liath  al- 
so determined  the  times  before  appointed,  and  the  bounds  of 
their  habitation."!  All  tlie  circumstances  under  which  we 
enter  upon  life,  pass  through  it,  and  go  out  of  it,  are  of  his 
allotment.  Joy  ebbs,  and  the  flood  of  sorrows  comes  in  at 
his  appointed  season.  With  him  are  tlie  issues  of  our  life. 
By  his  order  the  graves  are  ready  for  us.  "Our  days  are 
determined,  the  number  of  our  months  are  with  him.  He 
hath  appointed  our  bounds  that  we  cannot  pass."! 

FouKTHLY. — God  has  a  controlling  power  which  he  ex- 
erts in  various  degrees  and  measures,  as  to  him  may  seem 
best,  over  human  actions  and  volitions,  collectively  and  sepa- 
rately. We  know,  because  we  feel,  that  we  are  free  agents. 
Free  agency  is  an  indispensable  attribute  of  our  condition 
as  accountable  beings.  Yet  it  is  equally  certain  that  our 
freedom  is  not,  and  cannot  be,  unqualified  independence. 
Freedom  of  this  description,  among  beings  vested  witli  so- 
cial rights,  and  formed  for  social  purposes,  is  an  idle  dream. 
Set  up  in  opposition  to  God's  providential  control,  it  is  not 
more  idle  than  wicked;  not  more  absurd  than  ruinous.  No 
being,  how  exalted  soever,  is  independent  of  his  Maker. 
No  one  action  or  opei'ation  of  any  being  is  effected  apart 
from  the  permission  or  occurrence  of  his  superiour  will. 
Not  that  the  minutest  violence  is  offered  to  the  human  will. 
It  is  left  in  the  enjoyment  of  all  tliat  freedom,  [jcrfect  with- 
in its  sphere  of  operation,  wliicii  reason  admits  to  be  com- 
patible with  a  creature's  dependence  on  his  God.  And  so 
far  is  this  doctrine  from  subverting,  that  did  time  permit,  it 
could  easily  be  proAcd  to  establish  the  liberty  and  contin- 
gency of  second  causes. 

Fifthly. — The    beautiful    succession     of    revelations, 
forming  the  parts  of  one  glorious  and  extensive  plan,  giad- 

*  MMh.  X.  ■29.  30.         +  Acts,  wii.  2i5.         ■■  .lo!).  xiv.  5, 


303 

iially  developed,  and  in  their  devolopement  disclosing  the 
mind  and  purposes,  the  righteousness  and  the  merry  of  God, 
was  arranged  by  him,  and  adapted  to  the  progressive  w  ants 
and  capacities  of  mankind.  So  wise  is  this  adaptation — so 
gracious — so  beneficial  in  its  bearings  on  human  virtue, 
civilization,  improvement,  and  happiness — that  no  brighter 
illustration  need  be  desired  of  the  propitious  agency  of  him 
«who  worketh  all  things  after  the  counsel  of  his  own  will." 

I  proceed  to  notice,  in  the  second  place,  the  peculiar  char- 
acters of  this  divine  predeteimination. 

First. — It  is  from  everlasting  in  the  divine  mind.  I  do 
not  mean  from  everlasting,  as  I  would  use  the  exp  ession 
with  reference  to  tlie  duration  of  God's  existence.  I  mean 
simply  that  is  from  everlasting  with  relation  to  us;  because 
it  is  totally  out  of  our  ability  to  fix  upon  any  point  of  time 
from  which  to  date  its  origin.  "Before  the  foundation  of 
the  world;  before  all  ages;"  these  mighty  plans  were  form- 
ed; but  ivheUf  what  daring  tongue  shall  say?  The  goings 
forth  of  wisdom  have  been  of  old,  even  from  everlasting; 
and  the  time  oftlie  end,  far  distant  as  it  maybe,  and  veiled 
in  darkness  too  gross  for  a  creature's  penetration,  was 
known  to  God  from  the  beginning. 

Secondly. — The  divi)ie  predetermination  is,  in  the  pre- 
sent sense  of  the  expression,  the  result  of  freedom  of  voli- 
tion. It  is  the  act  of  an  absolute  sovereign*  governed  by 
no  other  impulse  tlian  his  own  option,  enliglitened  in  its 
proceedings  by  the  uncreated  radiance  of  his  own  wisdom, 
and  directed  by  the  essential  workings  of  his  own  benevo- 
lence. There  is  a  very  important  distinction,  not  suffi- 
ciently noticed  in  the  ardour  of  controversy,  between  the 
proper  sovereignty  of  God.  and  a  species  of  arbitrary  and 
capricious  volition  which  can  have  no  existence  in  the  all 
jierfect  mind,  whatever  it  may  enjoy  in  the  fancy  of  men 
who  will  learn  nothing  from  God's  word,  until  they  have 
asked  leave  of  some  favourite  system  of  theology.  The  so- 
ber truth  is,  that  the  Divine  Sovereignty,  with  reference  to 


303 

providential  dispensation,  is  the  divine  reason,  selecting  out 
of  various  plans  and  operations,  that  which,  under  all  cir- 
cumstances, promises  most  to  the  divine  glory;  and  the  di- 
vine glory,  be  it  remembered,  is  inseparable  from  the  gen- 
eral good  of  sentient  beings.  Far  from  us  be  the  supposi- 
tion that  any  created  mind  can  discern  the  grounds  and 
reasons  of  God's  dispensations;  but  equally  far  from  us  be 
the  surmisii  that  any  of  his  dispensations  are  without  grounds 
and  reasons  amply  suiiitient  to  vindicate  them  in  his  own 
view.  Far  from  us  be  the  allegation  of  arbitrary  and  ca- 
pricious rule,  against  the  Almighty  fountain  of  all  reason 
and  intelligence. 

Thirdly — From  the  intimations  already  given,  we  are 
prepared  to  admit  that  God  must  predetermine  ail  things  in 
infinite  wisdom.  The  wisdom  of  every  moral  agent  con- 
sists in  his  aiming  at  ti.e  best  ends,  through  the  instrumen- 
tality of  the  fittest  means.  The  very  best  ends  must  of  ne- 
cessity be  open  to  the  view  of  the  supreme  agent  who  is  om- 
niscient; and  no  pious  mind  can  entertain  a  doubt  of  his  em- 
ploying the  most  eligible  means  for  the  attainment  of  them. 
Every  subordinate  ai,ent  in  the  worlds  of  being,  holds  his 
faculties  at  the  pleasure  of  his  omnipotent  sovereign.  No 
subordinate  agent,  therefore,  can  thwart  his  views  in  prose- 
cuting to  completion  the  universal  scheme.  Look  abroad 
through  nature — look  inward  upon  yourselves — contemplate 
the  face  of  the  moral  w'orld — mark  the  footsteps  of  God 
along  the  luminous  track  of  revelation — and  tell  me  what  it 
is  that  does  not  assert  the  wisdom  of  his  pre-ordaining  coun- 
sels. I  will  grant  that  this  is  not  universally  legible.  But 
why?  Because  the  glorious  page  is  not  impi-inted  with  its 
marks?  Sound  reason,  and  true  faith,  will  concur  in  find- 
ing another  cause.  Sound  reason,  and  true  faith,  with  one 
voice,  will  say,  that  the  dim  vision  of  a  limited  intelligence 
cannot  hope  to  reach  the  hidden  wisdom  of  God. 

Fourthly. — God's  prodetei'inir>i»)gcoinis<'l  is  arrayed  in 
all  the  beauty  of  holiness;  in  ail  the  refulgence  of  purity. 


304 

truth,  and  essential  virtue.  "The  Lord  is  righteous  in  all 
his  ways,  and  holy  in  all  his  works."*  "All  liis  works  are 
A^erity  and  judgment."  "His  counsels  of  old  are  faithful- 
ness and  truth."!  Sweet  waters,  surely,  flow  not  from  a 
bitter  fountain;  neither  do  grapes  come  of  thorns;  or  figs 
of  thistles.  The  effect  characterises  the  cause;  and  from  the 
excellence  of  God's  works,  you  will  not  refuse  to  collect  the 
integrity,  purity,  and  simplicity  of  his  designs. 

Once  more. — The  predeterminations  of  the  divine  mind  are 
immutable  and  irreversible.  All  G  d's  works  from  the  be- 
ginning of  the  world  are  known  to  him."  "His  counsd  is 
sure  to  stand,  and  he  doeth  all  his  pleasure."  Linked  as  are 
his  designs  with  the  purposes  and  thoughts  of  multitudes  of 
free  agents  through  the  numberless  departments  of  being, 
they,  nevertheless,  advance  to  their  accomulishment,  at  an 
hour  which  no  man  knoweth,  with  steady  and  infallible  pro- 
gress. The  crucifixion  of  the  Lord  of  glory  involved  no 
circumstance  of  torture  to  the  victim,  or  atrocious  guilt  to 
his  murderers,  or  immediate  suffering  to  his  disciples,  or 
consequent  advantage  to  the  woild,  which  had  not  been  be- 
fore determined  by  the  permissive  and  controlling  counsel  of 
God,  in  full  compatibility  with  his  own  unspotted  holiness, 
justice,  and  goodness,  and  with  the  moral  liberty  of  those 
who  perpetrated  the  crime.  This  instanre,  adduced  from 
the  highest  authority,  puts  doubt  at  defiance.  A  sovereign 
intelligence  orders  and  disposes  all  events;  while,  at  the  same 
time,  the  human  will  is  unfettered  by  it;  guih  attaches,  in 
all  its  awful  force,  to  the  criminal;  and  the  obedience  of  the 
just  is  a  voluntary  oblation,  acceptable  to  the  Lord,  their 
righteous  judge.  "There  are  many  devices  in  a  man's 
heart;  nevertheless  the  counsel  of  Jehovah,  that  shall  stand  "^ 

In  what  respects  is  the  doctrine  which  we  have  been  con- 
sidering profitable?  A  very  few  words  in  reply  to  this  in- 
quiry, shall  conclude  the  discourse. 

Is  it  not  evident,  then,  that  chance,  and  accidejitf  and/or- 

•  Psalm,  cxlv.  17.        f  Isaiah,  xxv.  i.        +  Prov.  xix.  21. 


305 

tunCf  and  fortuitousy  are  words  which  should  he  admitted 
with  caution  into  a  Christian's  vocabulary?  How  absurd  to 
indulge  in  such  language,  when,  in  fact,  all  things  are  fixed, 
and  all  occurrences  are  parts  of  a  stupendous  plan,  moving 
by  sure  advances  to  maturity!  How  impious  to  withhold 
the  recognition  of  his  superintending  providence,  in  whose 
hands  our  breath  is,  and  whose  are  all  our  ways!  How 
transcendently  worthy  of  veneration  does  the  divine  Majes* 
ty  exhibit  himself — thus  devising  before  all  ages  the  general 
scheme  of  his  counsels — unfolding  them  by  degrees,  from 
the  birth  of  time  to  its  last  retiring  pulse — prosecuting  to 
their  magnificent  and  awful  issues  those  high  purposes  of 
which  no  mind  inferiour  to  his  own  is  conscious.  <«0!  the 
depth  of  the  riches,  both  of  the  wisdom  and  knowledge  of 
God!  how  unsearchable  are  his  judgments,  and  his  ways 
past  finding  out!  For  who  hath  known  the  mind  of  the 
Lord?  Or  who  hath  been  his  counsellor?  Or  who  hath 
first  given  to  him,  and  it  shall  be  recompensed  unto  him 
again?  For  of  him  and  through  him,  and  to  him  are  all 
things,  to  whom  be  glory  forever. — Amen. 

Further. — Since  all  things  come  to  pass  in  pursuance 
of  a  divine  predetermination,  nothing  can  be  more  obligato- 
ry on  a  Christian,  than  tranquil  acquiescence  in  that  which 
must  of  necessity  occur,  and  which  he  neither  has  the  pow- 
er, nor  ought  to  have  the  inclination  to  contravene  or  defeat. 
In  every  painful  circumstance  of  depression  and  woe,  re- 
member that  it  is  the  Lord,  and  let  him  do  what  seemeth  to 
him  good.  If  it  be  your  fate  to  suffer  from  the  hostility  of 
others,  be  careful  that  you  suffer  as  Christians;  grave  this 
motto,  as  with  an  iron  pen,  upon  the  shield  of  faith,  "The 
will  of  the  Lord  be  done;"*  and  let  tlie  indignant  purpose  of 
revenge  upon  the  perpetrators  of  your  wrongs,  be  merged 
in  resignation  to  his  will  who  said  unto  Shimei,  curse  David. 

Again. — How  black  soever  the  clouds  above;  how  chill- 
ing soever  the  atmosphere  around;  how  fierce  soever  the 

•  Acts,  xxi.  14. 
Pf 


306 

ra?^e  of  the  elements;  how  lan^iishing  soever  the  hopes  of 
the  righteous,  and  flourishing  the  horn  of  the  wicked;  al- 
though truth,  virtue,  and  religion,  should  lie  prostrate  in 
the  streets;  although  error,  vice,  and  hlasphemy  should  pos- 
sf^i-j  tlie  popular  car,  and  the  respect  of  mankind  follow  in 
the  train  of  the  enemies  of  God;  yet  leave  the  event  with  him 
who  worketh  all  tilings  after  the  counsel  of  his  own  will.- 
He  !ias  not  seen  fit  to  prevent  this  disordered  state  of  things. 
Conclude,  therefore,  that  it  enters  mysteriously  into  his 
views.  Wait  the  issue  of  the  universal  plan.  In  patience 
possess  your  souls.  The  period  is  hastening  to  meet  you 
that  will  rectify  this  seeming  inversion  of  things,  and  shew 
to  the  house  of  Israel  that  God's  ways  are  equal. 

Vet,  Jigain. — The  doctrine  which  has  been  laid  before  yoiij 
abounds  with  encouragement  to  all  godly  and  virtuous  en- 
terprizes.  Tlie  cause  of  righteousness  is  the  cause  of  God. 
He  who  worketh  all  things  after  the  counsel  of  his  own  will, 
hath  pledged  himself  for  its  ultimate  success.  Let  no  bland- 
ishments, then,  withdraw  you  from  its  standard.  Let  no 
perils  drive  you  from  its  ranks.  The  hour  of  victory  is 
covered  by  the  thick  veil  of  God's  decree.  But  it  shall 
eome.  Courage;  fight  on;  keep  the  faith;  the  hour  of  vic- 
tory comes;  and  patient  duty,  and  struggling  virtue,  wear 
the  immortal  crown. 

Finally. — The  truth  on  which  we  have  been  meditating 
may  be  perverted;  and  it  becomes  us  to  set  a  guard  upon  the 
deceitfulness  of  the  heart,  that  we  may  not  be  betrayed  into 
the  sin  of  perverting  it.  God's  predetermining  counsel  does 
not  exonerate  us  from  the  obligation  to  personal  diligence, 
activity,  and  obedience.  The  use  of  means  on  our  part,  enters, 
no  less  essentially  into  his  eternal  schemes,  than  the  ends 
for  which  those  schemes  were  devised.  No  criminal  habit 
or  principle  can  be  permitted  to  derive  its  sanction  or  its  ex- 
cuse from  the  foreordaining  will  of  the  Most  High.  No 
evil  consequence  of  our  own  fatuity  or  improvidence,  is  im> 
|>utable  to  the  Eternal  Disposer  of  events,  who  has  unques- 


307 

tionably  capacitated  us  to  see  our  true  interests,  and  pursue 
successfully  our  highest  happiness.  Reason,  faith,  and  con- 
science, are  helps  available  in  every  case,  and  to  every  per- 
son. These,  brethren,  are  given  to  be  the  rule  of  your  con- 
duct— your  square — and  your  compass;  not  the  hidden  pur- 
pose of  God.  Infinite  wisdom  has  his  laws  of  action  within 
himself.  Secret  things  belong  unto  him.  He  has  been  mer- 
cifully pleased  to  set  before  you  directions  too  plain  to  be 
mistaken.  By  these  you  are  to  be  governed.  By  these 
you  will  be  tried.  Every  man's  sin  will  lie  at  his  own  door^ 
and  no  good  deed  shall  go  without  its  just  and  appropriate 
recompense.  «<Give  all  diligence,  therefore,  to  make  your 
calling  and  election  sure;  for  if  ye  do  this,  ye  shall  never 
fall." 


©i3]Bm®:a  ssaso 


CONFIDENCE  IN  THE  PROVIDENCE  OF  GOD 
RECOMMENDED. 


MATTHEAV,    Vi.    34. 

*'  TakCf  thereforef  no  thoiight  for  the  morrow;  for  the  mor- 
row shall  take  thought  for  the  things  of  itself.  Siiffi- 
cient  unto  the  day  is  the  evil  thereof.** 


These  are  the  concluding  words  of  an  exhortation  of  our 
Saviour  when  uriving  upon  those  to  whom  it  was  addressed, 
the  duty  of  placing  an  unreserved  trust  in  the  providence 
of  God. 

The  first  words  of  the  text  are  unha])pily  translated. 
They  are  far  from  expressing  the  force  of  the  original.  The 
simple  thought  respecting  futurity  was  not  meant  to  be  pro- 
hibited; but  undue  thought;  anxious  cares;  corroding  solic- 
itudes. The  same  verb  is  somewhat  more  accurately  ren- 
dered in  the  Epistle  to  the  Philippians,  <»be  careful  for 
nothing;  hut  in  every  thing  by  prayer  and  supplication,  with 
thanksgiving,  let  your  requests  be  made  known  unto  God."* 
Even  here,  the  phrase  would  have  been  better  rendered,  "be 
anxious  about  nothing;"  "for  doubtless  we  ought  not  to  be 
careless  about  whatever  is  worthy  to  be  the  subject  of  a  re- 
quest to  God."f  The  justly  celebrated  Dr.  Camjjbcll,  in 
his  notes  critical  and  explanatory  upon  Matthew's  gospel, 
thus  introduces  his  remarks  upon  our  text;  "I  do  not  think 
there  is,  in  the  common  version,  a  more  palpable  deviation 
than  this,  from  the  sense  of  the  original."     No  translation 

♦  Phil.  iv.  6.  t  See  Campbell. 


310 

it  is  presumed,  can  be  found  superiour  in  fidelity  and  cor- 
rectness, to  that  of  the  great  annotator  alluded  to;  which, 
therefore,  I  will  take  leave  to  submit  to  you;  "be  not,  then, 
anxious  about  the  morrow;  the  morrow  will  be  anxious 
about  itself.     Sufficient  for  every  day  is  its  own  trouble." 

"To  take  no  thought  about  what  concerns  our  own  sup- 
port, and  the  support  of  those  who  depend  upon  us,  would 
inevitably  prove  the  source  of  that  improvidence  and  inac- 
tion, which  are,  in  the  New  Testament,  branded  as  criminal 
in  a  very  high  degree  '*  What  says  the  apostle  of  the  Gen- 
tiles? "This  we  commanded  you,  that  if  any  man  would 
not  work,  neither  should  he  eat."*  "If  any  provide  not  for 
his  own,  and  specially  for  those  of  his  own  house,  he  hath 
denied  the  faith  and  is  worse  than  an  infidel. "f  Thus  by 
the  received  version  of  the  text  there  is  exhibited  a  glaring 
contradiction  between  the  Lord  and  his  apostle,  while  a  true 
and  accurate  version  would  represent  them  as  they  invaria- 
bly and  infallibly  are,  in  perfect  accordance. 

The  expressions  "the  day"  and  "the  morrow,"  are  not 
to  be  limited  to  that  precise  measure  or  mark  of  time  which, 
in  common  speech,  they  are  understood  to  denote.  A  refer- 
ence to  many  passages  of  scripture  which  it  is  not  necessa- 
ry now  to  specify,  will  shew  clearly  that  these  expressions 
are  very  frequently  employed  as  descriptive  of  time  present 
and  time  future;  thin  future  fn»e,  or  mon-ow,  however,  being 
understood  to  be  a  space  brief  and  transient,  when  mention- 
ed or  contemjjlated  in  relation  to  eternity.  What  can  be 
more  affectingly  appropriate  than  the  term  *'to-morrow,** 
literally  designating  no  longer  a  period  than  the  revolution 
of  a  natural  day,  to  figure  to  us  the  short  duration  of  our 
concern  with  this  world  and  its  occurrences,  and  the  insig- 
nificance of  all  that  passes  beneath  the  sun,  to  man,  the  in- 
kcritor  of  an  immortal  existence? 

After  these  preliminary  explanations,  we  are  prepared  to 
take  a  more  enlarged  view  of  the  divine  prohibition  publish* 
ed  by  the  text. 

*2  Thess.  iii.  10.  fl  Tim.  v.  8. 


311 

'»Take,  therefore,  no  tliouglit  for  tlie  morrow;  for  the 
morrow  shall  take  thouj^lit  for  the  things  of  itself.  Suffi- 
cient unto  the  day  is  the  evil  thereof." 

"Be  not  anxious,  then,  about  the  morrow;  the  morrow 
will  be  anxious  about  itself.  Sufficient  for  every  day  is  its 
own  trouble." 

What  fault — what  erroneous  and  sinful  conduct  is  here 
forbidden?  From  the  explanation  given  of  the  term,  it  evi- 
dently is  by  no  means  fore-thought,  simply  considered,  or 
the  prudent  anticipation  of  what  may  come  to  pass;  but  an 
undue  thoughtfulness — an  unnecessary  care — a  painful  anx- 
iety— a  perpetually  corroding  solicitude.  "Be  not  anxious 
about  the  morrow.*'  Let  not  the  multitude  of  your  thoughts 
be  entirely  composed  of  gloomy  or  disagreeable  apprehen- 
sions; let  not  your  imaginations  be  so  perverted,  that  sad 
forms  of  evil  and  adversity  shall  be  perjjetually  passing  and 
repassing;  let  not  the  "soul  be  ever  abroad,  transporting 
itself  into  distant  time,  and  taken  up  with  the  things  which 
are  supposed  to  happen  in  it;  let  not  your  melancholy  med- 
itations be  pursued  with  the  friendly  call  of  tired  nature's 
sweet  restorer,  balmy  sleep,  and  resumed  with  the  returning 
light."* 

«<Be  not  anxious  about  the  morrow."  "Walk  not  in  a 
vain  shew;  disquiet  not  yourselves  in  vain."  Be  not  de- 
jected— overwhelmed — perplexed — agitated — terrified — by 
forebodings  of  what  may  be  to  come  on  earth.  "Man,  like 
the  benighted  traveller,  is  apt  to  imagine  dangers  where  there 
are  none,  and  trembles  at  every  step  he  takes.  "Between  the 
future  and  the  time  that  now  is,  a  cloud  interposes  so  thick 
that  no  eye  can  pierce  it;  and  persons,  influeiiced  by  melan- 
choly, will  fancy  to  themselves  awful  forms  of  terror  and  dis- 
may, veiled  by  this  cloud.  In  vain  do  you  attempt  to  en- 
courage them.  Exhort  them  to  hope  that  the  cloud  will  dis- 
till the  dews  of  gladness,  and  may,  ultimately,  cause  their 
l>earts  to  sing  for  joy.     In  vain  do  you  tell  them  that  ap- 

•  Grove. 


313 

pearances  are  not  such  as  to  warrant  the  apprehension 
of  evils,  or  to  lay  a  ground-work  for  fearful  forebodings; 
no  ray  of  light  will  they  admit  to  cheer  their  determined 
gloom;  they  would  seem  to  have  made  up  their  minds  to 
helieve  every  thing  that  is  evil,  and  nothing  that  is  good. 
They  are  desirous  of  some  good  which,  therefore,  they 
are  confident  they  will  never  obtain.  They  deprecate 
some  evil,  and  therefore  infer  that  it  will  assuredly  occur  to 
them.  In  conduct  and  disposition  they  are  the  direct  op- 
posite of  a  class  of  persons,  who  "boast  themselves  of  to- 
morrow, not  knowing  what  a  day  may  bring  forth."  These 
look  forward  into  futurity,  nothing  doubting,  hoping  all 
things,  calculating  unhesitatingly  upon  the  accomplishment 
of  whatever  their  hearts  can  wish,  or  their  heads  devise. 
Hope,  no  matter  whether  well  or  ill  founded,  is  their  master 
principle.  Herein  is  their  error.  The  error  of  those  whose 
minds  are  the  prey  of  care  and  anxiety  respecting  the  fu- 
ture part  of  their  temporal  existence,  is  placed  in  the  con- 
trary extreme.  Fear  is  their  governing  principle — their 
mainspring;  a  depressing  fear;  a  fear  that  enslaves;  that 
tortures;  that  cuts  the  very  sinews  of  comfort;  that  vstabs 
the  very  vitals  of  felicity;  that  blots  the  faii'cst  pictures  of 
delight;  and  casts  a  sable  and  unlovely  veil  over  the  smil- 
ing face  of  nature. 

<'Be  not  anxious  about  the  morrow."  It  is  injurious  to 
the  providence  of  God.  It  argues  mistrust  of  him  whose 
"kingdom  ruleth  over  all;"  who  "knoweth  the  things  of 
which  we  stand  in  need;"  who  "numbereth  the  very  hairs  of 
our  heads,"  so  that  "not  one  of  them  can  fall  to  the  ground 
without  his  permission."  This  excessive  thoughtfulness 
concerning  the  future,  is  a  blot  in  the  faith  of  the  believer. 
By  him,  the  continual  operations  of  the  all-forming,  all-sus- 
taining hand,  should  invariably  be  traced,  in  the  labyrinth 
of  human  occurrences.  Future  events,  therefore,  whether 
felicitous  or  adverse,  he  ought  cheerfully  to  commit  to  the^ 
superintending  wisdom  and  goodness  of  the  Almighty;  not 


313 

permitting  the  consideration  of  what  may  happen,  to  aj^on- 
ize,  or,  even  to  depress,  his  spirit.  Tlioy,  on  the  other 
hand,  who  cherish  undue  thoughtfulness  concerning  the  fu- 
ture, <«are"  constantly  ««afraid  of  evil  tidings;"  and  why? 
"because  their  heart  is  not  fixed,  trusting  in  the  Lord."* 

<*Be  not  anxious  about  the  morrow."  Anxiety  like  this, 
swallows  up  the  recollection  of  much  that  should  never  be 
forgdtten  by  us;  especially  the  divine  goodness,  and  our  per- 
sonal unworthiness.  May  I  not  appeal  to  reason  in  justi- 
fication of  this  assertion?  When  the  future,  with  its  imagin- 
ary occurrences,  fills  our  minds,  what  room  is  there  for  re- 
collecting the  real  transactions  of  time  past?  May  I  not 
call  upon  experience  to  justify  me  in  the  assertion?  You  who 
are  habitually  anticipating  what  may  come  to  pass,  do  you 
remember  faithfully  the  multitude  of  your  sins  so  provoking 
to  the  justice  of  God?  Do  you  remember  the  mercies  of 
his  throne  which,  notwithstanding  these  sins,  have  been 
poured  upon  you  with  an  unsparing  hand?  the  remembrance 
of  both  of  which  is  indispensable  to  lead  you  to  acceptable 
penitence — to  pious  gratitude — to  holiness — and  to  Heaven? 

**Be  not  anxious  about  the  morrow."  Anxiety  like  this 
is  not  more  inimical  to  the  right  improvement  of  the  time 
past  of  our  lives,  than  it  is  to  the  religious  and  profitable 
use  of  the  present  moment.  Indeed  the  absurdity  and  crim- 
inality of  such  anxious  forethought,  ar&  in  no  point  more 
conspicuous  than  in  this.  The  present  time,  humanly  speak- 
ing, we  can  command.  The  past  is  not  to  be  recalled  by  us, 
and  the  future  defies  our  control.  Is  it  not,  then,  at  once, 
the  height  of  folly  and  the  height  of  sin,  to  submit  to  that 
which  wrests  from  us  the  present?  All  that  remains  to  us 
of  time  for  use  and  for  improvement?  Let  me  ask,  then, 
"how  should"  persons,  thus  anxiously  devoted  to  the  future, 
"how  should  they  have"  any  thing  like  "a  due  sense 
of"  present  "mercies"  blessings  and  advantages?  "Like 
persons  who  are  amusing  themselves  with  something  at  a 

•  Psalm,  cxii,  7. 

Qa 


314 

great  distance  from  them,  and  take  no  notice  of  the  objects 
which  are  nearest;  so  do  they  fare.  God  passeth  by  them 
in  the  tokens  of  his  favour,  and  they  see  him  not;  surrounds 
them  with  his  presence  and  protection,  and  they  observe 
him  not;  the  greatest  benefits  are  received  with  little  or  no 
acknowledgment;  and  the  bounties  of  providence,  and  the 
riches  of  divine  Grace,  are,  as  it  were,  cast  away  upon 
them." 

But.  let  it  be  observed,  not  only  are  present  mercies,  bles- 
sings, and  advantages,  undervalued;  present  duties^  also, 
are  neglected,  in  consequence  of  this  censurable  anxiety. 
Every  day — every  hour — so  to  speak,  has  its  duty;  and  it 
is  impossible  that  they,  whose  thoughts  are  uniformly  car- 
ried beyond  the  day  and  the  hour,  should  perform  the  duty. 
How  often  does  "the  apprehension  of  future  evils  and  incon- 
veniences discourage  and  hinder  the  practice  of  present 
duty?  But  is  this  allowable?  No  man  who  has  studied  in  the 
school  of  Christ  can  suppose  that  it  is.  ♦'If  the  apprehension 
of  future  want  and  sufferings  had  deterred  the  apostles  from 
preaching  the  gospel,"  would  they  not  have  been  guilty  in 
the  eye  of  their  Lord?  Assuredly.  And  guilty  are  they 
whom  imaginary  fears  of  future  want  dissuade  from  being 
just  and  honourable — liberal  and  charitable. 

I  might  add  here,  that  this  culpable  anxiety  precludes  us 
too  generally  from  making  that  religious  improvement  of 
the  griefs  and  trials  which  we  are  called  to  encounter,  that 
they  are  intended  to  produce;  and  equally  incapacitates  us 
for  appreciating  the  many  enjoyments  with  which  our  mer- 
ciful God  hath  strewed  our  path  through  life. 

Finally.-^" Be  not  anxious  about  the  morrow;  for  they 
who  are  so,  will  be  in  danger  of  becoming  remiss  in  their 
attention  to  the  things  which  belong  to  their  everlasting 
peace.  When  the  time  to  come  of  this  ephemeral  existence 
engrosses  the  mind,  it  expels  eternity  from  it.  They  who 
labour  inordinately  for  the  meat  that  perisheth,  cannot  value 
as  they  ought  that  which  endures  to  everlasting  life.     They 


315 

who  pcFpetually  disquiet  themselves  with  the  dread  of  tem- 
poral want,  and  bend  all  tlte  powers  of  a  contriving  genius 
towards  the  amassing  of  treasures  on  earth,  where  moth 
and  rust  corrupt,  and  where  thieves  may  break  through  and 
steal  in  a  moment  what  the  toil  of  years  has  accumulated, 
cannot  be  intent  upon  attaining  the  imperishable  treasures 
of  Heaven.  It  is  not  persons  such  as  1  have  described,  who, 
amidst  all  the  diversified  objects  of  human  pursuit,  will 
"seek  fii'st  the  kingdom  of  God."  **Be  not"  then  "anxious 
about  the  morrow;"  unless  it  be  "the  morrow"  beyond  the 
grave.  Let  no  fearful  apprehension  of  futurity  affect  you, 
uidess  it  be  the  dread  of  "everlasting  destruction  from  the 
presence  of  the  Lord  and  from  the  glory  of  his  power." 
Give  no  place  to  impatience  for  the  attainment  of  desired 
and  yet  untasted  pleasures,  unless  it  be  the  holy  impatience 
to  "eat  of  the  fruit  of  the  tree  of  life"  which  waves  its  green 
and  healing  foliage  in  the  gardens  of  the  blest — and  to 
"drink  freely  of  the  river  of  tlie  water  of  life"  which  rolls 
its  immortal  streams  by  the  throne  of  God. 

Having  thus  endeavoured  to  illustrate  the  divine  prohibi- 
tion in  the  text,  it  is  proper  that  we  pass  a  few  thoughts  on 
the  reasons  on  which  it  has  pleased  our  Lord  to  ground  it. 
"Be  not  anxious  about  the  morrow;  the  morrow  will  be 
anxious  about  itself.  Sufficient  for  every  day  is  its  own 
trouble." 

"The  morrow  will  be  anxious  about  itself;"  or  "the  mor- 
row^ shall  take  thought  for  the  things  of  itself."  Walk  in 
the  path  of  duty,  with  an  even  step,  and  a  tranquil  mind, 
and  doubt  not  that  "the  Lord  will  provide."  God  claims 
to-morrow  as  his  own.  In  his  almighty  hand,  and  at  his 
all-controllin'^:  disposal,  is  every  period  of  future  time.  What 
avails  your  anxiety?  It  cannot  add  one  cubit  to  your  stature. 
Trust  in  the  Lord;  commit  your  way  unto  him;  stay  your* 
selves  upon  his  paternal  arm.  It  is  only  he  who  can  pros- 
per the  woi'ks  of  your  hands.  It  is  only  he  who  can  estab- 
lish the  desires  of  your  hearts.     You  have  the  most  unecpiiv- 


316 

oca]  assurances  that  he  will  bring  to  pass  whatever  is  essen- 
tial to  your  real  happiness;  and  more  you  need  not  ask,  or 
wish. 

*»The  morrow  will  be  anxious  about  itself."  Future  time 
will  afford  enough  to  employ  your  attention,  and  excite  your 
passions,  and  agitate  your  souls,  when  it  becomes  time  pre- 
sent. Wait  patiently,  therefore,  until  you  discover  the 
events  appointed  for  you,  as  they  approach  in  their  order; 
consoling  yourselves  with  this  reflection  that  though  "the 
morrow"  may,  and  doubtless,  shall  have  its  cares,  they  will 
be  found  such  as  every  devout  person  is  qualified  and 
strengthened  to  endure." 

«<Sufiicient  for  every  day  is  its  own  trouble."  As  every 
day  has  its  duty,  so  every  day  has  its  trouble — its  trial — 
its  grief — its  burden.  Why,  then,  augment  the  sufferings 
of  to-day  by  apprehensions  of  to-morrow?  Why  mix  bitter 
ingredients  of  your  own  culling  and  preparation,  in  the 
health-restoring  cup  administered  to  you  by  the  great  phy- 
sician of  the  soul?  Why  covet  misery?  Why  swell  the 
catalogue  of  sorrows?  Real  and  pressing  evils  "God  will 
enable  you  to  bear;  and  he  will  so  over  rule,  direct,  and 
sanctify  them,  as  to  produce  from  them  your  ultimate  ad- 
vantage. But  he  gives  you  not  the  smallest  encouragement 
to  hope  that  he  will  bestow  the  same  notice  on  imaginary 
evils — evils  of  your  own  creating."  Take  good  heed,  there- 
fore, how  you  multiply  your  sufferings  without  necessity. 
Take  good  heed  how  you  anticipate  even  unavoidable  dis- 
tresses. But,  especially,  take  good  heed  how  you  permit  a 
fear-compelled  imagination  to  create  evils.  "Suflicient  for 
every  day  is  its  own  trouble." 

In  conclusion,  allow  me  to  submit  to  you  some  advice  for 
the  attainment  of  that  abstinence  from  anxious  and  imperti- 
nent anticipations  of  futurity,  which  the  text  requires. 

First. — Turn  your  desires  into  their  true  channel;  and 
restrict  them  within  tlieir  reasonable  limits.  When  imagi- 
nation persuades  us  that  certain  things  are  indispensable  to 


317 

our  felicity,  which  in  reality  are  not  so;  and  which,  whether 
they  are  so  or  not,  we  cannot  possess;  what  wonder  if  the 
sorrows  of  our  hearts  are  enlarged?  Passion  hegets  pas- 
sion. Inordinate  attachment  to  things  temporal,  cannot  hut 
be  followed  by  excessive  dread  lest  we  should  not  attain  to 
the  enjoyment  of  them. 

Secondly.— Consult  prudence.  "There  are  principles 
of  prudence  with  which  all  persons  of  common  capacity  are 
furnished,  and  as  it  is  not  impossible  for  them  to  cultivate 
these,  and  by  frequent  reflection  and  consideration,  to  ac- 
quire an  habitual  prudence,  it  is  their  duty  so  to  do."  Now, 
assuredly,  this  prudence  will  call  off  a  man's  attention  from 
vague  and  uncertain  possibilities,  and  fix  it  upon  what  is 
probable,  and  the  apprehension  of  which  is  reasonable.  This 
prudence  will  induce  him  to  adopt  the  most  effectual  means 
for  the  accomplishment  of  his  wishes.  This  prudence  will 
enable  him  to  make  a  considerable  allowance  for  the  uncer- 
tainty of  all  human  events.  Will  the  man  of  prudence  be  a 
projector?  WUl  he  form  and  pursue  designs  with  little  or 
no  foundation?  Will  he  meddle  with  things  too  high  for 
him,  or  be  deterred  by  fear,  from  the  prosecution  of  moder- 
ate, rational,  and  laudable  plans? 

Thirdly.— "By  humble  prayer— by  religious  trust- 
commit  yourselves,  and  all  your  interests,  into  the  hands  of 
Almighty  God,  your  heavenly  Father.  Intreathim  to  take 
charge  of  you  and  yours;  and  so  to  order  and  dispose  of  all 
your  concerns,  as  shall  seem  meet  to  his  most  wise  and  gra- 
cious providence.  "Be  careful  for  nothing;  but,  in  every 
thing,  by  prayer  and  supplication,  with  thanksgiving,  make 
your  requests  known  unto  God."  Aspire  to  that  habitual 
state  of  feeling  in  which  you  can  say  from  the  very  heart, 
"Thy  will  be  done."  Await  the  issue  of  the  universal  plan; 
and  be  convinced  that,  with  respect  to  the  dispensations  of 
providence,  "w/mferer  is^  is  right." 

Fourthly.— Concentrate  all  your  anxieties  in  f/i?5  one 
point:  be  anxious  to  obtain  God's  approbation  and  accep- 


SIB 

tance,  by  finishing  the  work  which  he  hath  given  you  to  do. 
Let  every  inferiour  anxiety  know  its  place;  and  it  will  not 
torment  you.  *<Be  solicitous  to  acquit  yourselves  like  men, 
and  be  strong  in  the  Christian  warfare;  to  redeem  the  time;  to 
improve  the  talents  entrusted  to  you;  to  adorn  the  evangeli- 
cal doctrine;  to  keep  yourselves  unspotted  from  the  world; 
to  be  upright,  pious,  charitable,  disinterested;  to  live  with 
usefulness,  and  die  in  the  fulness  of  the  blessing  of  the  gos- 
pel of  peace. 

Thus  exercised— thus  anxious — "0!  well  are  ye,  and 
blessed  shall  ye  be;"  for  passing  thus  through  things  tempo- 
ral— ye  shall  finally  possess  the  things  eternal  in  the  king- 
dom of  glory  and  of  God. — Amen.  ^ 


§]siasa®isr  sssc 


THE  RESURRECTION  OF  CHRIST. 


lUKE,  xxiv.   34. 

"TAe  Lord  has  risen  indeed." 


These  few  words  contain  the  affirmation  of  a  fact  whicli 
establishes  upon  the  most  solid  pillars  the  truth  and  divinity 
of  the  Christian  religion.  It  is  not  of  a  cunningly  devised 
fable,  my  brethren,  that  we  declare  our  belief  and  support 
when  we  apprach  these  altars,  and  enter  these  courts  with 
thanksgivings  and  these  gates  with  praise.  God,  who  is 
essential  and  unspotted  truth,  would  not  have  put  an  au- 
thenticating seal  upon  the  ministry  of  a  deceiver,  by 
restoring  him  incorruptible  from  the  grave.  But  God  did 
raise  up  Jesus  of  Nazareth,  whom  men,  with  wicked 
hands,  had  crucified  and  slain;  and  who  had  foretold 
his  own  death  and  resuscitation  exactly  as  they  came  to 
pass.  Therefore,  Jesus  of  Nazareth  is  a  faithful  and  true 
witness,  whose  words  are  sacred  verity;  whose  doctrine  is 
from  God;  and  whose  religion  is  worthy  of  all  acceptation. 
The  gospel  is  accordingly  described  by  an  apostle,  as  "the 
gospel  of  God,  which  he  had  promised  afore  by  liis  proph- 
ets in  the  holy  scriptures,  concerning  his  Son  Jesus  Christ 
our  Lord,  wlio  was  born  of  the  seed  of  David,  according  to 
the  flesh,  and  declared  to  be  the  Son  of  God  with  power, 
according  to  the  spirit  of  holiness,  by  his  resurrection  from 
the  dead."* 

•  Rom.  i.  2.-4.     See  McKnight 


The  evangelical  system  is  the  work  of  a  divine  person,  and 
must  be  treated  as  really  coming  from  Heaven;  not  as  the 
device  of  human  fancy,  but  as  the  truth  of  God.  An  instruc- 
tor divinely  appointed,  divinely  accredited,  and  divinely 
produced,  cannot  communicate  the  least  portion  of  error. 
He  who  was  preternaturally  recognized  in  a  manner  so  re- 
markable, "This  is  my  beloved  Son,  in  whom  1  am  well 
pleased;  hear  ye  him;"  will  impart  nothing  but  what  is  in 
perfect  accordance  with  the  mind  of  God,  his  Father.  Con- 
sequently, it  is  incumbent  on  us  to  lend  him  a  willing,  a 
submissive,  and  a  respectful  ear.  It  is  incumbent  on  us  to 
believe  whatever  he  is  pleased  to  tell  us,  and  to  practise 
whatever  he  is  pleased  to  enjoin  upon  us.  Far  from  us  be 
the  infidel  spirit  which  rejects,  because  it  cannot  understand. 
Far  from  us  the  sensual  heart  which  revolts  against  com- 
mandments in  themselves  not  grievous,  a  yoke  easy  to  be 
borne,  a  burden  too  light  to  authorize  a  single  complaint; 
and  which,  by  practical  opposition  to  the  truth  of  Christ, 
dishonours  it  in  the  eye  of  the  world,  as  if  it  were  the  work- 
manship of  error  and  deception. 

This  most  important  fact,  then;  the  rising  again  of  Je- 
sus, our  master,  from  the  dead,  is  of  the  highest  utility  to 
establish  the  verity  of  his  religion,  and  his  imperative  claim 
upon  the  obedience  of  mankind.  It  is  useful,  also,  in  a 
number  of  other  particulars,  which  it  is  my  purpose,  with 
the  divine  permission,  to  consider. 

First. — The  resurrection  of  the  Son  of  God,  obliterates 
the  scandal  of  his  cross;  effaces  the  stains  of  his  humilia- 
tion; makes  it  impossible  for  any  sober  mind  to  remain 
shocked  at  his  sufferings,  obscurity,  and  unparalleled  de- 
cease. Before  men  bring  themselves  co  consider  things  as 
parts  of  a  system,  and  to  view  them  in  their  connexions 
with  the  other  parts  of  the  same  system,  their  conceptions 
of  them  are  generally  imperfect,  and,  in  very  many  cases, 
opposite  to  correct  judgment.  If  you  contemplate  the  per- 
sonal and  official  dignity  of  Jesus  Christ;  if  you  regard  the 


3^1 

higli  and  honourable  distinction  claimed  lor  him  as  the  ro- 
storer  of  the  hopes,  and  the  deliverer  of  the  souls  of  man- 
kind; if  you  contrast  with  those  tiiinj^s  the  painfulness,  and 
ignominy,  and  general  aflliction  of  his  life  and  death;  and 
if  you  indulge  these  contemplations  apart  from  that  of  the 
glorious  event  which  you  are  now  particulaily  engaged  in 
considering;  "Christ  crucified"  may  be  to  you,  possibly,  as 
he  was  to  the  Jews  and  Greeks  of  old,  »«a  stumbling  block 
and  foolishness."  But  Christ  risen  from  the  grave  pre- 
sents himself  under  circumstances  materially  different.  Be- 
fore, agonizing  and  dying;  now,  immortal,  beatified,  and 
triumphant.  Or,  rather,  connecting  liis  two  situations; 
contemplating  in  the  same  glance,  Christ  crucified  and 
Christ  risen;  his  antecedent  sufferings  and  death  cease  to  be 
a  reproach;  what  he  endured  assumes  additional  importance 
in  the  view  of  what  he  obtained;  and  even  the  cross  of  hu- 
miliation becomes  in  your  eyes  a  throne  of  glory.  What 
though  he  be  sentenced  to  die  as  a  criminal?  and  what  though 
he  expire  in  the  company  of  acknowledged  malefactors? 
Are  not  his  innocence  and  his  righteousness  set  forth  in 
noon-day  brightness  by  Omnipotence  raising  him  from  the 
dead?  What  though  he  who  brouglit  life  and  immortality  to 
light — lie  buried  in  the  tomb  of  Joseph?  Is  not  his  personal 
dignity  magnified  by  his  ^'loosing  the  pains  of  death,  be- 
cause it  was  not  possible  he  should  be  holden  of  it?"  On  the 
cross  and  in  the  grave  there  seems  to  be  an  extinguishment 
of  the  light  of  this  bright  and  beauteous  sun;  but  does  it  not 
break  forth  in  renewed  and  ten-fold  radiance  when  Jesus 
lives  again?  What  an  accession  of  dignity  and  authority 
was  there  not  derived  to  the  prophet  Daniel,  when,  having 
been  cast  into  the  den  of  lions,  secured  by  a  stone  placed  at 
its  mouth  and  sealed  with  the  king's  own  signet,  and  the 
signet  of  his  lords,  that  he  might  not  escape;  he  was  brought 
forth,  nevertheless,  after  a  night  of  awful  trial,  unhurt  and 
untouched  by  the  ravenous  beasts?  when  he  could  thus  ad- 
dress his  prince,  who  was  anxious  to  have  Daniel  restored 
Rr 


322 

in  safety  to  his  court  and  service,  «0  king,  live  forever! 
My  God  hath  sent  his  angel  and  hath  shut  the  lions' mouths, 
that  they  have  not  hurt  me;  for  as  much  as  before  him  inno- 
cency  was  found  in  me;  also  before  thee,  0  king!  have  I 
done  no  wrong."*  In  like  manner,  what  a  splendid  acces- 
sion of  dignity,  authority,  and  glory  did  not  the  great  Re- 
deemer derive  from  the  ease  and  rapidity  with  which  he 
blasted  the  attempts  of  his  enemies  to  detain  liis  person  iu 
the  prison  of  the  sepulchre;  the  utter  insignificance  of  the 
ponderous  enclosure  at  its  mouth;  the  dismay  and  confusion 
of  Rome's  armed  bands;  the  retinue  of  angels  that  waited 
on  him,  and  testified  to  his  revivisccnoe;  and,  in  a  word, 
from  all  that  magnificent  variety  of  circumstance  under 
which  he  sprang  from  the  lap  of  corruption,  to  glory,  hon- 
our,  and  immortality? 

Secondly. — Christ,  rising  from  the  dead,  asserts  the  ef- 
ficacy and  completion  of  his  sacrifice  of  atonement.  It  must 
never  be  forgotten  that  the  death  of  Christ  is  perfectly  sin- 
gular in  its  kind.  It  is  not  merely  the  attestation  of  mar- 
tyrdom to  the  truth  of  a  doctrine,  a  system,  or  a  fact.  It  is 
a  propitiatory  oifering  for  sin;  and  an  offering  of  a  sweet 
savour,  infinitely  acceptable  to  God,  to  whose  publick  just- 
ice as  ruler  of  the  world,  it  was  voluntarily  made.  Jesus  is 
a  victim  substituted  in  the  place  of  the  real  offender.  «He 
gives  his  life  a  ransom  for  many."  "Behold,"  in  him,  "the 
lamb  of  God  that  taketh  away  the  sin  of  the  world."  He 
predicts  his  own  death  in  this  view;  and  his  resurrection, 
which  he  also  predicts,  bears  ample  and  unanswerable  wit- 
ness to  the  propitiatory  virtue  of  his  death.  Excellent  is 
that  argument  of  his  apostle;  "who  is  he  that  condemneth? 
It  is  Christ  that  died,  yea,  rather,  that  is  risen  again;  who 
is  even  at  the  right  hand  of  God;  who  also  maketh  inter- 
cession forus."f  If  like  the  victims  under  the  law,  he  had 
been  irrecoverably  lost  in  death,  the  inference,  certainly, 
miglit  have  been,  that  his  blood  was  as  incompetent  to  expi" 

*  Dan,  vi.  21.  22.  f  Rom.  vUi.  34. 


3S3 

ate  guilt,  and  purify  tlic  conscience,  as  was  theirs.  But,  the 
moment  you  advert  to  the  fact  of  his  resurrection,  you  be- 
hold, in  luminous  evidence,  the  merit  of  his  obedience,  the 
perfection  of  his  rigliteousness,  and  the  power  of  his  media- 
tion; you  behold  him  ''justified  through  the  spirit"  from  the 
charge  of  blasphemy  of  old  brought  against  him  for  claim- 
ing to  be  the  Son  of  God  and  a  co-worker  with  his  Father, 
and  from  the  suspicion  of  incompetency  to  save  mankind 
from  the  guilt,  tlic  dominion,  and  the  penalty  of  sin. 

Third. — Since  "the  Lord  is  risen  indeed,"  it  follows  be- 
yond all  controversy  that  he  must  be  engaged  in  transac- 
tions comporting  with  the  nature,  the  design,  and  the  gran- 
deur of  his  mission.  Here,  then,  your  contemplations  will 
spontaneously  lift  themselves  to  the  Son  of  God  as  your  ad- 
vocate, your  ruler,  and  your  judge.  To  such  views  of  the 
Redeemer  you  are  immediately  and  unavoidably  led  by  his 
resurrection.  For  surely  he  could  not  leave  the  grave  to  re- 
main in  a  "world  that  was  not  worthy  of  liim;"  surely  hav- 
ing resumed  life,  he  must  now  be  where  suitable  recompen- 
ses are  awarded  to  his  previous  obedience  unto  blood,  and 
where  he  can  prosecute  onto  accomplishment,  that  course  of 
action  which  best  befits  himself;  his  name,  his  dignity,  his 
office,  and  his  benevolent  and  compassionate  nature.  And 
such  is  the  fact.  Having  continued  with  his  disciples  for  a 
short  period  after  his  return  from  the  gi-ave,  that  he  might 
teach,  counsel,  and  comfort  them;  he  ascended  into  Heaven, 
and  was  arrayed  in  "that  glory  which  he  had  with  the 
Father  before  the  world  was."  Having  "abolished  death, 
and  conquered  him  that  had  the  power  of  death,  that  is,  the 
devil;"  having  "led  captivity  captive,"  and  spoiled  opposing 
principalities  and  powers,  making  a  shew  of  them  openly; 
the  gates  of  burning  glory  are  thrown  open  for  him;  and  the 
everlasting  doors  receive  him  as  God's  victorious  leader, 
and  man's  triumphant  Saviour. 

He  went,  as  our  high  priest,  into  the  holy  place,  of  the 
temple  not  made  with  hands,  eternal  in  the  Heavens;  perr 


petually  to  appear  for  us  in  the  presence  of  God;  to  plead 
in  our  behalf  the  virtue  of  his  blood,  the  merit  of  his  sacri- 
fice, and  the  divine  promise  to  receive,  for  his  sake,  the  be- 
liever and  the  penitent.  "If  any  man  sin,  we  have"  now 
and  always  "an  advocate  with  the  Father,  Jesus  Christ  the 
righteous;  the  propitiation  for  the  sins  of  the  whole  world."* 
If  any  man  supplicate  the  throne  of  the  heavenly  grace,  we 
have  a  medium  of  intercession,  Jesus  Christ  the  merciful; 
who  stands  continually  before  tlie  altar,  having  in  his  liand 
a  golden  censor,  from  which  he  offers  the  pure  incense  of  the 
prayers  of  all  saints.  If  any  man  aspire  to  a  beatific  im- 
mortality at  God's  right  hand,  we  have  a  forerunner,  Jesus 
Christ  tlie  faithful,  who  hath  gone  to  prepare  jdaces  for  us 
in  some  of  the  numerous  mansions  of  bis  Father's  house; 
and  wiio  hath  assured  us  that  he  will  come  again  and  take 
us  to  himself,  that  where  he  is,  there  we  may  be  also.  Hence 
it  becomes  our  duty,  (and  if  there  be  gratitude  in  the  human 
heart,  the  duty  will  be  pleasant,)  to  honour  this  glorious  me- 
diator, by  cultivating  a  vigorous  faith  in  him,  in  his  pow- 
er and  his  promises;  by  placing  the  most  utdimited  affiance 
on  the  merit  of  his  atonement  as  the  exclusive  medium  of 
our  acceptance  with  God;  and  by  asking  no  favour  at  the 
hand  of  Heaven,  offering  no  thanksgiving,  and  celebrating 
no  religious  act,  but  in  his  name,  and  with  reference  to  his 
mediation;  either  expressly  mentioned,  or  implied  in  the 
tenour  of  the  particular  service,  whatever  it  may  be.  For 
it  is  a  solemn  truth,  my  brethren,  that  there  is  not  that  act 
of  duty,  how  pure  soever,  or  that  office  of  religion,  how  holy 
and  spiritual  soever,  which  does  not  require  a  baptism  with 
the  blood  of  sprinkling,  to  propitiate  its  acceptance.  So 
profoujid  and  extensive  is  the  disorder  of  our  moral  nature! 
Sa  imperfect  are  the  best  feelings  of  the  human  heart,  and 
the  best  habits  of  human  life!  And,  at  the  same  time,  so  in- 
expi'essibly  good  is  God,  who  lays  our  help  on  the  preva- 
lent arm  of  his  own  most  blessed  Son! 

*  1  JoVin,  ii.  1, 


335 

To  Jesus  risen  from  the  dead,  all  things  are  brought  into 
subjection.  The  worlds  of  natuie,  of  providence,  and  of 
grace,  are  under  his  control.  When  he  relinquished  the 
tomb,  then  was  he  set  *'God*s  king  upon  the  holy  hill  of 
Zion."  Then  was  that  «*decree  declai*ed,"  to  which  an  an- 
cient prophet  refers,  «*Thou  art  my  Son,  this  day  haAe  I  be- 
gotten thee.  Ask  of  me,  and  1  shall  give  thee  the  Heathen 
for  thine  inheritance,  and  tlic  uttermost  parts  of  the  earth  for 
thy  possession. "=**=  Then  was  he  clothed  with  tlie  ensigns  of 
royalty,  and  assumed  the  helm  of  universal  empire.  The 
angels  of  God  were  commanded  to  do  him  homage,  and  all 
power,  in  Heaven  and  on  earth,  was  given  unto  him.  The 
circumstances  attending  his  fij-st  manifestation  in  the  flesh, 
had  been,  in  the  common  language  of  men,  below  mediocri- 
ty. The  whole  complexion  of  his  life  before  the  great  event 
which  we  are  considering,  had  been  obscnrc  and  distress- 
ful. But  then  he  was  born  to  a  name  w  hich  is  above  every 
name.  It  is  in  a  two-fold  allusion;  an  allusion  as  well  to 
his  resurrection  from  the  grave,  as  to  his  nativity  in  Beth- 
lehem; that  the  sacred  books  denominate  him,  in  his  human- 
ity, the  Son  of  God.  At  his  incarnation,  indeed,  he  was, 
in  the  words  of  the  wise  men  who  came  from  the  East,  to 
Jerusalem,  *'born  king  of  the  Jews;"  but  it  was  not  until 
his  second  birth  from  the  tomb,  that  his  distinguished  au- 
thority went  into  operation;  for  then  he  was  crowned,  not 
king  of  the  Jews  only,  but  king  of  nations;  not  sovereign  of 
men  only,  but  Lord  of  the  hosts  of  Heaven. 

"The  birth-days  of  the  Roman  emperors,"  it  has  been  ob- 
served, "signified  not  only  their  natural,  but  likewise  their 
civil  birth-days;  or  the  time  of  their  inauguration  to  the 
empire.  The  day  of  our  Saviour's  resurrection  was  his 
civil  birth-day,  on  which  he  received  his  investituic  into 
that  sovereignty  which  he  merited  by  his  sufferings  and 
death."  Because,  "being  in  the  form  of  God,"  he  thought 
it  not  robbery  to  be  like  unto  God;  but  made  himself  of  no 

*  Compare  Psalm  ii.  6—8.  with  Heb.  i,  fi. 


reputation,  and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men;  and,  heing  found  in  fash- 
ion as  a  man,  he  humbled  himself,  and  became  obedient  un- 
to death,  even  the  death  of  the  cross;"  "therefore,  "God 
also  hath  highly  exalted  him,  and  given  him  a  name  which 
is  above  every  name,  that  at  the  name  of  Jesus  everj  knee 
should  bow,  of  things  in  Heaven,  and  things  on  earth,  and 
things  under  the  earth;  and  that  every  tongue  should  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father."* 

The  dominion  of  the  Redeemer  involves  authority  over 
his  subjects,  and  property  in  them.  To  both  of  these  par- 
ticulars the  apostle  alludes  in  writing  to  the  Romans:  "None 
of  us  liveth  to  himself,  and  no  man  dieth  to  himself.  For 
whether  we  live,  we  live  unto  the  Lord;  and  whether  we  die, 
we  die  unto  the  Lord;  whether  we  live,  therefore,  or  die,  we 
are  the  Lord's.  For  to  this  end  Christ  both  died  and  rose, 
and  revived,  that  he  miglit  be  Lord  both  of  the  dead  and  the 
living."! 

In  the  discharge  of  his  high  office,  my  brethren,  the  di- 
vine mediator  is  conducting  all  things  towards  their  proper 
consummation  in  the  eternal  recompenses  of  piety  and  vir- 
tue, and  the  awful  retribution  of  misery  to  the  wicked.  He 
has  erected  a  church;  constructed  a  system  of  discipline  and 
polity  for  its  government,  subject  to  the  modifications  of  re- 
ligious prudence  in  its  less  important  features;  endowed  it, 
according  to  the  necessities  of  successive  periods,  with  the 
gifts  of  the  spirit,  and  the  talents  of  useful  men;  and  insti- 
tuted, and  uninterruptedly  maintained,  a  ministry  of  recon- 
-  ciliation  to  reclaim  lost  sinners  to  their  God.  It  is  in  obe- 
dience to  his  commission,  and  in  execution  of  his  undoubted 
command,  that  the  sinner  is  so  often  disturbed  with  exhor- 
tations from  this  sacred  ground,  to  break  off  his  sins  by  re- 
pentance; that  we  beseech  you,  whose  souls  we  know  to  be 
in  danger,  to  flee  for  refuge  to  the  only  hope  set  before  you, 
and  to  cease  from  provoking  Omnipotent  justice  by  your 

•  Phil.  ii.  6 — 11.  f  Romans,  xiv,  7.-9.  See  Grove, 


327 

follies  and  your  crimes.  Submit  cordially,  therefore,  to 
this  glorious  Son  of  the  most  high  God;  this  Lord  who  is 
risen  indeed;  this  prince  enthroned  in  glory;  this  king,  an- 
ointed of  his  Father,  to  sustain  the  empire  of  the  world.  Ac- 
knowledge his  rightful  sway.  Obey  his  holy  statutes.  Con- 
sign yourselves  to  his  service  with  a  perfect  heart,  and  a 
willing  mind.  Aspire  to  be  his  through  life  and  in  death. 
Should  his  just  wrath  be  kindled  but  a  little,  ye  perish  from 
the  way.     «*Blessed  are  all  they  tiiat  put  their  trust  in  him." 

For  it  is  not  more  certain  that  the  grave  no  longer  holds 
the  Son  of  God,  than  it  is  that  he  is  to  be  the  judge  of  the 
world.  *'God  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he  hath 
ordained;  whereof  he  hath  given  assurance  unto  all  men,  in 
that  he  hath  raised  him  from  the  dead."*  Yes,  my  breth- 
ren, your  own  eyes  shall  behold  your  Redeemer  living.  Not 
many  were  permitted  to  view  him  as  he  em'^rged  from  the 
silent  mansions  of  the  dead.  But  when  he  shall  approach 
to  judgment,  every  eye  shall  see  him.  0!  advent  of  majesty 
and  glory!  dawn  of  eternal  consolation  to  the  righteous!  ap- 
palling prelude  to  the  horrours  of  the  damned!  Poor  un- 
repenting  sinner,  where  will  be  thy  pride  and  thy  pleasures, 
thy  voluptuousness,  thy  luxury,  thy  heaps  of  gold  and  sil- 
ver, thy  ambiti(m,  and  the  renown  of  thy  name,  w  hen  the 
seventh  trumpet  sounds  the  note  of  preparation?  And  where, 
O!  wretched  infidel,  thy  jibes  and  thy  sneers,  thy  quibbles 
and  thy  sophistry,  thy  self-conceit  and  presumption,  and  all 
that  mockery  which  it  may  be,  thou  pourest,  like  the  Athe- 
nian scoffers  of  old,  upon  the  glorious  doctrine  of  a  resur- 
rection from  the  dead,  when  the  Son  of  Jehovah  shall  come 
in  the  glory  of  the  Father,  to  take  vengeance  on  them  that 
know  not  God,  and  obey  not  his  gospel;  to  inflict  the  awful 
weight  of  that  sentence,  "He  that  believeth  not  shall  be 
damned?" 

Since  we  must   all   stand  before  the  judgment-scat  of 

•  Acts,  xv'n.  31, 


338 

Christ,  my  bretlircn,  it  surely  concerns  us  to  live  with  much 
circumspection^  that  we  may  be  able  to  render  in  our  ac- 
count with  joy,  and  not  with  grief;  that  the  actions  of  oui' 
lives,  the  words  of  our  mouths,  and  the  meditations  of  our 
hearts,  may  be  found  unto  praise,  and  lionour,  and  glory,  at 
the  coming  of  the  Lord.  Let  his  gospel  have  its  legitimate 
influence  in  forming  your  characters,  and  directing  your 
steps;  for  it  is  by  this  standard  that  you  will  be  tried,  and 
by  this  righteous  and  perfect  measure  that  retribution  will 
be  meted  out  to  you.  Taught  by  this  gospel  of  the  grace  of 
God,  "deny  ungodliness  and  every  worldly  lust;  and  live 
soberly,  righteously,  and  piously  in  this  present  world." 
*'Do  justly,  love  mercy,  and  walk  humbly  with  your  God; 
for  what  more  docs  he  require  at  your  hands?'*  "The  un- 
godly shall  not  stand  in  the  judgment,  nor  sinners  in  the 
congregation  of  the  righteous;"  but  "with  the  righteous"  it 
sliall  not  fail  5»to  be  well,"  when  tiieir  immortal  leader  ap- 
proaches to  be  "glorified  in  his  saints,  and  admired  in  all 
them  that  believe." 

In  one  word,  "what  manner  of  persons  ought  ye  to  be  in 
all  holy  conversation  and  godliness,  looking  for,  and  hast- 
ing unto,  the  coming  of  the  day  of  Christ?*' — Amkn. 


^mSBllDS^  SSSHc 


THE  RESURRECTION  OF  CHRIST. 


LUKE,  xxiv.  34. 

>  The  Lord  is  risen  indeed. 


In  a  late  exercise  upon  tliese  words,  it  was  observed  that 
the  important  fact  which  they  assert,  the  rising  again  from 
the  dead  of  Jesus,  our  master,  is  of  the  highest  utility  to  es- 
tablish the  verity  of  his  religion,  and  his  imperative  claim 
upon  the  obedience  of  niaukind.  It  is  useful,  also,  in  a 
number  of  other  particulars,  some  of  which  were  oifercd  to 
your  meditations. 

The  resurrection  of  the  Son  of  God  obliterates  the  scan- 
dal of  his  cross.  It  asserts  the  efficacy  and  completion  of 
his  sacrifice  of  atonement.  It  exhibits  him  to  the  contem- 
plation of  faith,  as  engaged,  now  and  continually,  in  trans- 
actions comporting  with  the  nature,  the  design,  and  the 
grandeur  of  his  mission;  as  the  advocate,  the  ruler,  and  the 
judge  of  men. 

I  proceed  now  to  observe,  that  tlie  i-esurrection  of  the 
Lord  is  of  the  utmost  consequence  as  an  argument  by  which 
to  establish  the  general  resurrection  of  the  dead.  It  is  an 
argument  employed  with  great  force  of  reasoning  by  th« 
apostle  of  the  gentiles,  in  his  First  Epistle  to  the  Corinthi- 
ans; "if  Christ  be  preached  that  he  rose  from  the  dead, 
how  say  some  among  you  that  there  is  no  resurrection  of 
the  dead?  But  if  there  be  no  resurrection  of  the  dead,  then 
is  Christ  not  risen.  And  if  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain.  Yea,  and  we 
Ss 


330 

are  found  false  witnesses  of  God;  because  we  have  testified 
of  God  that  he  raised  up  Christ;  whom  he  raised  not  up, 
if  so  be  that  the  dead  rise  not.  For  if  the  dead  rise  not,  then 
is  not  Christ  raised;  and  if  Christ  be  not  raised,  your  faith 
is  vain;  ye  are  yet  in  your  sins.  Then  they  also  which  are 
fallen  asleep  in  Christ,  are  perished.  If  in  this  life  only  we 
have  hope  in  Christ,  we  are  of  all  men  most  miserable.  But 
now  is  Christ  risen  from  the  dead,  and  become  the  first 
fruits  of  them  that  slept."* 

There  is  an  undoubted  and  a  very  intimate  connexion  be- 
tween the  restoration  of  the  great  Deliverer  from  the  pow- 
er of  the  grave,  and  that  of  the  universal  race  in  whose  na- 
ture he  both  died  and  revived.  And  this  connection  is  par- 
ticularly clfjse  as  it  respects  true  believers. 

All  true  believers,  all  virtuous  and  godly  persons,  are  re- 
lated to  their  lU'deemer  by  the  strongest  ties.  Not  only 
are  they  one  with  him  in  their  nature  according  to  the  flesh. 
This  honour  they  share  with  the  sinners  who  crucified  him. 
They  are,  also,  "made  partakers  with  him  of  a  divine  na- 
ture." From  him  they  receive  the  deep  and  abiding  im- 
press of  God's  glorious  image  upon  their  humanity.  Like 
him,  although  in  a  comparative  sense,  they  are  "the  sons 
of  God,  blameless,  and  harmless;"  "born  again;"  begotten 
from  above;  formed  anew  to  a  holy  and  heaveidy  life.  They 
arc  the  brethren  of  the  Lord,  and  co-heirs  with  him.  They 
are  members  of  that  body  of  which  he  is  tbe  head,  and 
which  is  actuated  in  all  its  parts  by  the  same  Divine  Spirit. 
"In  his  incarnation^^'  says  one,  »»he  partook  of  their  Jtesh, 
by  means  of  which  he  becoujes  related  to  all  the  sons  of  men; 
in  their  regeneration  he  makes  them  to  partake  of  his  spirit, 
by  virtue  whereof  the  relation,  before  common,  comes  to  be 
appropriate;  and  Christ  is  so  theirs  as  to  be  theirs  only"j 
<«And  they  are  Christ's,  and  Christ  is  God's.":}:  Wiien  tbe 
voice  of  their  Redeemer  shall  resound  througii  the  caverns 
of  the  dead,  these,  "having  done  good,  shall  come  forth  to 

•  1  Cor.  XV.  12—20.        t  See  Grove.        i  1  Cor.  iii.  23. 


331 


the  resurrection  of  life."  Concerning  their  rpcovcry  from 
the  grave  it  is  that  the  apostle  utters  iiis  cotisoluU)r}  oracle, 
«it  is  sown  in  corruption,  it  is  raised  in  incorruption;  it  is 
sown  in  dishonour,  it  is  raised  in  glory;  it  is  sown  in  weak- 
ness,  it  is  raised  in  power;  it  is  sown  a  natural  body,  it  is 
raised  a  spiritual  body."*  "Flesh  and  blood  cannot  inher- 
it the  kingdoui  of  God;  neither  doth  corruption  inherit  in- 
corruption.  Behold,  I  shew  you  a  niysterj ;  we  shall  not 
all  sleep,  but  we  shall  all  be  changed,  in  a  moment,  in  the 
twinkling  of  an  eye,  at  the  last  trump;  for  the  trumpet  shall 
sound,  and  the  dead  shall  be  raised  incorruptible,  and  we 
shall  be  changed.  For  this  corruptible  must  put  on  incor- 
ruption,  and  this  mortal  put  on  immortality.  So  when  this 
corruptible  shall  have  put  on  incorruption,  and  this  mortal 
shall  have  put  on  immortality,  then  shall  be  brought  to  pass 
the  saying  that  is  written,  death  is  swallowed  up  in  victoiy. 
*'0  death!  where  is  thy  sting?  0  grave!  where  is  thy  vic- 
tory? The  sting  of  death  is  sin;  and  the  strength  of  sin  is 
the  law.  But  thanks  be  to  God,  who  giveth  us  the  victory, 
through  our  Lord  Jesus  Cbrist!"t 

So  few  are  disposed  to  controvert  the  fact  of  the  revivis- 
cence  of  the  righteous  in  their  changed  and  glorilied  forms 
inconsequence  of  the  resurrection  of  theu-  immortal  chief, 
that  it  is  unnecessary  to  enter  into  a  detail  of  proofs  evincing 
the  connection  of  the  two  points  of  doctrine;  otherwise,  it 
were  easy  to  trace  this  connection,  and  to  follow  the  opera- 
tion  of  the  cause  to  its  magnificent  effect. 

Much  reason,  surely,  have  we  to  -bless  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who,  according  to  his 
abundant  mercy,  hath"  thus  -begotten  us  again  unto  a  live- 
ly  hope,  by  the  resurrection  of  Jesus  Christ  from  tlie  dead, 
to  an  inheritance  incorruptible,  undefiled,  and  that  fadeth 
not  away,  reserved  in  Heaven  for  us."  To  this  article  of 
our  creed,  it  is  confessed ,  many  of  the  ancient  sophists  objected 
loudly.  They  deemed  it  not  desirable,  even  if  it  were  pos- 
•  1  Cor.  sv.  42.-44.        j  ^  Cor.  xv.  50.-57. 


333 

sible,  that  the  body  should  he  raised  from  its  silent  and 
gloomy  abode.  One  of  them  speaks  in  this  way;  "the  true 
awakening  of  the  soul  is  an  awakenini?  from  the  body,  and 
not  a  resurrection  with  the  body,  for  that  chanj^e  wliich  is 
together  with  the  body,  is  but  passing  from  sleep  to  sleep,  as 
it  were  from  one  bed  to  another;  hut  the  true  awakening  is 
from  all  bodies,  which  are  contrary  to  the  soul,  because  the 
nature  of  one  is  opposite  to  the  other."  Opinions,  of  this 
description,  originated,  for  the  most  part,  in  an  apprehen- 
sion of  some  pre-existing  and  separate  state  of  the  human 
soul,  in  which  having  contracted  guilt,  it  was,  in  retribu- 
tion, doomed  to  be  the  tenant  of  this  material  and  mortal  bo- 
dy. Here,  as  in  divers  other  particulars,  we  have  evidence 
satisfactory  that  the  humblest  and  most  illiterate  believer 
is  better  informed  in  the  concerns  of  true  wisdom  than  the 
proudest  aspirer  after  philosophick  glory  in  the  schools  of 
ancient  science.  For  he  is  told  by  his  Bible,  that  the  body 
was  first  formed,  and  then,  the  soul  inspired  into  it,  having 
110  consciousness  of  any  thing  anteriour  to  its  occupation  of 
the  new  formed  tenement  of  clay. 

The  ancient  objectors  against  this  doctrine  of  scripture, 
misconceived,  also,  the  character  assigned  to  the  body  in 
its  reproduced  state.  They  imagined  it  to  retain  the  same 
properties  of  grossness  and  opposition  to  the  free  move- 
ments of  mind,  which  belong  to  its  state  before  death.  They 
could  not  have  adverted  to  the  brilliant  account  given  of  its 
superiour  qualities  by  the  inspired  authors.  Or,  probably, 
they  were  incredulous  as  to  the  capacity  of  any  organization 
of  matter  to  be  the  subject  of  such  noble  influences  and  im- 
pressions as  are  implied  in  the  denomination  of  a  spiritual 
body;  an  incredulity  that  shews  how  little  knowledge  they 
possessed  of  material  substances,  and  how  much  less  of  the 
infinite  attributes  of  God. 

Men  who  have  been  taught  of  Christ  will,  of  cour.se, 
think  very  differently  from  these  vain  praters  in  things  too 
high  for  them.    The  Christian  will  view,  with  holy  plea- 


333 

sure,  tlie  resurrection  of  his  master,  to  confirm  himself  in 
the  faith  and  hope  of  his  own;  and  he  will  make  the  faith 
and  hope  of  his  own  resurrection  the  stahle  groundwork  of 
patience,  fortitude,  and  resignation,  in  passing  through  life, 
and  in  meeting  the  stroke  of  death. 

Anticipate,  my  hrethren,  the  event  of  your  re-animation 
in  immortal  hodies,  until  you  learn  to  endure  all  hardness 
in  the  flesh;  until  you  are  strengthened  to  sustain,  without 
shrinking,  the  pains  and  infelicities  wliich  it  may  please 
Heaven  to  impose  on  you  in  your  mortal  hodies.  "Whatever 
indeed,  may  be  your  distress,  you  have  no  right  to  murmur; 
because  it  cannot  equal  in  magnitude  tlie  demerit  of  your 
offences  against  the  law  of  God.  But  when  you  consider 
that  the  utmost  duration  of  that  distress  can  exist  no  longer 
than  the  life  of  this  fast  decaying  body;  and,  especially, 
when  you  look  forward  to  that  undying  form  of  health, 
of  strength,  of  beauty,  and  of  honour,  in  which  you  are  to 
be  raised  from  the  tomb,  do  you  not,  then,  feel  it  to  be  your 
duty  to  "rejoice  in  tribulation?"  The  present  is  a  vile 
body,  akin  to  the  dust.  The  present  is  a  body  of  sin, 
exciting  and  ministering  to  impure  and  unhallowed  pas- 
sions. By  this  corporeal  form,  we  are  leagued  with  a  sys- 
tem of  objects  and  events  unfriendly  to  vii^^ie;  and  subject- 
ed to  many  painful  and  afflicting  sympathies;  to  much  vio- 
lence, much  oppression,  much  severe  and  triumphant  hos- 
tility. In  this  feeble  structure,  crushed  before  the  moth, 
man  sickens  and  declines;  and  when  time  has  scattered  his 
mould  over  its  walls,  gives  up  his  breath.  What  consider- 
ation so  effectual  to  resist  the  depressing  weight  of  these 
corporeal  infelicities,  these  evils  reaching  to  the  very  seat 
of  feeling  through  the  union  of  the  soul  with  tlie  natural 
body,  as  that  of  the  nobler  life,  which  awaits  you  in  the 
spiritual  body?  How  little  have  the  woes  of  nature  in  them 
to  merit  the  regard  or -the  dread  of  that  man  who  can  look 
down  in  prospect  into  the  recesses  of  his  own  grave  with 


334? 

the  sure  and  certain  hope  of  a  resurrection  from  it  to  eter- 
nal life? 

Anticipate,  therefore,  my  brethren,  the  event  of  your  re- 
animation  in  immortal  bodies,  that  you  may  learn  to  meet 
the  stroke  of  death  without  reluctance;  to  step  forward 
cheerfully,  and  offer  yourselves  to  his  embrace.  With  all 
the  inconveniencies  of  this  frail  and  exposed  tenement,  the 
spirit  often  lingers  about  its  door,  and  would  willingly  pro- 
long her  dwelling  in  it.  That  you  may  be  persuaded  that 
to  depart  is  far  better  than  to  continue  within  these  crumb- 
ling walls,  what  better  can  you  possibly  do,  than  accustom 
yourselves  to  look  upward,  and  survey  those  nobler  man- 
sions, which  the  Lord,  who  is  risen  indeed,  has  gone  before 
to  prepare  for  you?  *»Tlie  eai'thly  house  of  this  tabernacle 
sliall  be  dissolved;"  but,  have  you  not  *«a  building  with  God; 
a  house  not  made  with  hands;  eternal  in  the  Heavens?"  You 
must  die;  but  are  you  not  to  live  again?  "The  dust  shall  re- 
turn to  the  earth,  as  it  was,  and  the  spirit  shall  return  to 
God  who  gave  it;"  but  shall  not  the  separated  spirit  recog- 
nize, and  re-enter  its  ancient  habitation,  repaired,  adorned, 
created  anew  in  Jesus  Christ,  and  glorified?  How  felicitous 
soever  your  condition  in  the  present  state,  still  it  is  an  uncer- 
tain and  most  paecarious  condition;  how  tranquil  soever  the 
tenour  of  your  journey,  it  cannot  be  totally  exempt  from 
painful  interruptions;  how  pleasant  soever  the  sunbeams 
that  dance  upon  the  grates  of  your  prison,  hours  of  cheerless 
darkness  will  succeed.  And  should  you  attain  the  most 
elevated  ground  of  worldly  enjoyment  and  happiness,  the 
contrast  which,  nevertheless,  you  could  not  fail  to  recognize 
between  this  disciplinary  and  that  resurrection  state,  ought 
not  to  leave  you  room  for  a  moment's  hesitation  in  preferring 
the  last.  Let  the  tempests  blow;  let  the  waves  rise  moun- 
tains high;  why  should  you  scruple  to  commit  yourselves 
to  the  ocean  that  rolls  between  you  .and  the  port  of  eternal 
rest,  assured,  as  you  may  be,  of  a  safe  and  successful  voy- 
age?     Arise,   0  Christian  spirit!   arise;  trample  on  the 


335 

World!  wing  tliy  aspiring  flight  to  immortality!  It  is  the 
voice  of  the  Master  that  calls  thee!  Why  sliouldst  thou 
delay?  Why  cling  to  the  earthly  house  fast  mouldering 
into  ashes?  Forsake  it  for  a  period,  that,  in  God's  time, 
thou  niayest  enter  it  again  when  rebuilt,  for  an  eternal  du- 
ration, and  decorated  with  every  beauty,  and  every  splen- 
dour befitting  the  heir  of  an  immortal  crown. 

But,  after  all,  the  resuscitation  of  mankind,  in  conse- 
quence of  the  Lord's  rising  from  the  dead,  is  not  to  be  res- 
tricted to  his  faithful  people.  It  is  a  universal  resuscita- 
tion; an  event  in  which  every  individual  of  the  species, 
without  exception,  bears  a  part;  because  every  intlividual  of 
the  species,  without  exception,  has  a  deep  concern  in  the 
resurrection  of  tlie  common  Lord  and  mediator  of  all.  *<For" 
thus  argues  an  authority  which  no  Christian  will  dispute, 
however  he  may  interpret  him:  "Since  by  man  came  death, 
by  man  came  also  the  resurrection  from  the  dead.  For,  as 
in  Adam  all  die,  even  so  in  Christ,  sliall  all  be  made  alive."* 
They  who  "never  sinned  after  the  similitude  of  Adam's 
transgression,"  die.  Infants,  on  whom  no  actual  or  person- 
al offence  can  be  charged,  die.  Idiots,  incapable  of  moral 
action,  insusceptible  to  praise  or  blame,  die.  Pagans,  on 
whom  the  saving  light  of  revelation  never  dawned,  die.  All 
derive  from  Adam  a  mortal  nature;  and  all,  like  their  com- 
mon progenitor,  descend  into  the  tomb.  But  what  becomes 
of  the  contrast  instituted  by  the  apostle,  between  the  Father 
of  the  human  race  and  their  Redeemer,  if  the  universality 
of  the  evil  inherited  from  Adam  be  not  opposed  by  a  reme- 
dy equally  universal?  The  sentiment  is  one  which  he  ap- 
pears to  take  delight  in  presenting  and  illustrating  in  all 
the  peculiar  cogency  of  his  reasoning.  "Therefore,"  in  his 
epistle  to  the  Romans  you  hear  him  say,  "as  by  the  offence 
of  one,  judgment  came  upon  all  men  to  condemnation;  even 
so,  by  the  righteousness  of  one,  the  free  gift  came  upon  all 
men  unto  justification  of  life."f    Justification  of  life,  in  this 

•  1  Cor.  XV.  21.22.        f  Romans,  v.  IS 


336 

connection,  can  signify  nothing  so  properly  or  reasonably 
as  the  deliverance  of  mankind  from  natural  death,  which 
Adam's  offence,  had  brought  npon  them.  Tliat  the  two 
grand  descriptions  of  men,  the  righteous  and  the  wicked, 
shall  alike  be  re-animated  by  our  Lord  Jesus  Christ,  is  a 
doctrine  whicii,  with  our  Bibles  in  our  hands,  we  are  not 
at  liberty  to  doubt.  For,  thus  it  is  written,  "The  hour  is 
coming,  in  the  which  all  that  are  in  the  graves  shall  hear 
his  voice,  and  shall  come  forth;  tliey  that  have  done  good, 
unto  the  resurrection  of  life;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation."*  It  is  his  part;  a  part 
allotted  him  as  Messiah,  the  Son  of  man,  the  word  of  God, 
and  mediator  between  God  and  man;  to  bid  all  men  live 
again;  and,  in  holy  retribution,  to  adjudge  all  men  to  the 
destinies  in  eternity,  corresponding  witli  their  works  in  time. 
It  is  acknowledged  that  the  situation  of  bad  men  poste- 
riourto  their  resurrection,  is  one  awfully  infelicitous.  It  is, 
however,  the  consequence  of  their  own  personal  and  volun- 
tary trangression.  The  Son  of  God  is  not  to  be  charged 
with  it,  who  both  died,  and  rose  again,  that  he  might  restore 
to  all  mankind  the  means  and  capacity  of  happiness.  Tlie 
supposition  is  very  far  from  being  unreasonable,  that  the 
sad  issues  of  Adam's  crime  would  not  have  been  permitted 
to  extend  themselves  through  all  his  progeny,  had  it  not 
been,  at  the  same  time,  designed  to  invest  them  ail  with,  at 
least,  the  possibility  of  attaining  to  a  higher  felicity  through 
the  Lord  from  Heaven,  than  they  forfeited  in  their  first  fede- 
ral head  and  representative.  The  misery  of  bad  men,  there- 
fore, after  they  are  raised  from-the  grave,  is  imputable  to 
themselves;  to  their  own  folly  and  iniquity,  and  to  no  other 
cause.  Surely  the  restoration  of  life  is,  in  its  own  nature, 
an  invaluable  favour;  and  we  cannot  doiibt  but  that  it  was 
designed  to  be  viewed  in  this  light.  On  any  other  principle, 
as  far  as  lam  aware,  we  could  not  avoid  the  objection,  tiiat 
the  mission  and  atonement  of  the  Son  of  God,  were  calcuia- 

John,  V.  2&,  29, 


337 

ted  not  more  for  the  benefit  of  some,  than  for  au2:menting 
the  wretcliedness  of  others ;  a  misconception  most  dishonor- 
able to  the  character  of  Deity. 

It  is  of  importance,  then,  that  every  individual  of  my  au- 
dience should  be  impressed  with  the  recollection  that  the 
great  event  on  which  we  are  meditating,  as  the  result  of  our 
Lord's  rising  from  the  dead,  and  which  is,  in  itself,  a  favor 
from  heaven,  may  prove  in  the  issue  a  cursej  and  tliat  there 
is  too  painful  an  evidence  that  it  will  prove  a  curse  to  many, 
if  imppuitency  in  sin  can  make  it  so.  0  sinner!  let  the  ap- 
prehension of  a  doom  like  this,  cause  thy  flesh  and  thy  heart 
to  tremble.  Why  wilt  tho»i  hot  mortify  thy  members  which 
are  upon  the  earth?  Dedicate  them  henceforward  as  in- 
struments of  righteousness  unto  God,  that  they  may  not  be- 
come instruments  of  torture  to  thyself  in  the  regions  of 
hopeless  desolation. 

As  ''the  Lord  is  risen  indeed,"  let  us  all  aspire,  "to  know 
him,  and  the  power  of  his  resurrection."*  We  must  be  rise)» 
with  Christ;  with  him  we  must  "pass  from  death  unto  life;" 
if  we  would  be  enrolled  with  his  faitlifiil  people.  They  who 
are  dead  in  trespasses  and  sins;  they  in  whom  vicious  habits 
rule;  they  whose  good  resolutions  and  purposes  of  obe- 
dience expire  in  the  confli<  ts  of  temptation;  must  expe- 
rience a  resurrection  to  true  religion  and  virtue,  before  they 
flatter  themselves  with  the  liopc  of  attaining  that  glorious 
resurrection  which  is  unto  life  eternal. 

<'Follow  after  holiness,"  therefore,  "without  which  no 
man  shall  see  the  Lord."  "Put  off,  concerning  the  former 
conversation,  the  old  man,  which  is  corrupt,  according  to 
the  deceitful  lusts;  and  be  renewed  in  the  spirit  of  your  mind; 
and  put  on  the  new  man,  which,  after  God,  is  created  in 
righteousness  and  true  holiness."!  "Know  ye  not  that  so 
many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  death?  Therefore  we  are  buried  with  him  by 
baptism,  into  death;  that,  like  as  Christ  was  raised  up  fmm 

»  Phil.  iii.  10.  t  Eph.  iv.  22.-24. 

Tt 


338 

the  dead  by  the  glory  of  the  Father,  even  so  we  also  slioiild 
walk  in  newness  of  life.  For  if  we  have  been  planted  to- 
gether in  the  likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection."  ««For  in  that  he  died,  he 
died  unto  sin  once;  but  in  that  he  liveth,  he  liveth  unto  God. 
Likewise  reckon  ye  also  yourselves  to  be  dead  indeed  unto 
sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord." 

If  you  would  give  satisfactory  evidence  that  the  resur- 
rection of  the  Lord  has  had  its  moral  and  spiritualizing  ef- 
ficacy upon  you,  you  must  be,  in  habit,  "heavenly  minded." 
<«If  ye,  then,  be  risen  with  Christ,  seek  those  things  which 
are  above,  where  Christ  sitteth  on  the  right  hand  of  God. 
Set  your  affection  on  things  above,  not  on  things  on  the 
earth.  For  ye  are  dead,  and  your  life  is  hid  with  Christ  in 
God."*— Amen. 

*  Col.  iii.  1.-3= 


©!3IB1I®K  ^^mi< 


THE  CHARACTER  AND    OPERATIONS  OF  THE 
HOLY  SPIRIT. 


JOHN,  xiv.   16.   17. 

'Iwill  pray  the  Father,  and  he  shall  give  you  another  Conu 
forter,  that  he  may  abide  with  you  forever;  even  the  Spirit 
of  Truth,'' 


From  these  words  it  is  designed  to  discourse  to  you  ou 
what  we  conceive  to  be  the  true  scriptural  doctrine  concern- 
ing the  Holy  Spirit. 

On  this  subject  several  important  matters  might  be  of- 
fered for  our  consideration;  but  we  shall  confine  ourselves 
to  three  particulars.  Is  the  Holy  Spirit  God  himself,  or  is 
he  a  subordinate  agent?  What  is  the  ground  and  meaning 
of  his  appropriate  name  and  title,  "Holy  Spirit?"  What 
are  his  works,  generally,  and  what  his  special  operations 
with  regard  to  man? 

Of  each  of  these  matters  in  their  order;  and  let  it  be  re- 
membered that  we  presume  not  to  trespass  beyond  the  lim- 
its of  Revelation,  on  a  subject  in  which  Revelation  alone  can 
instruct  us.  If  we  do  not  confine  ourselves,  on  all  occasions 
to  the  very  letter  of  scripture,  it  is  only  when  necessary 
and  unavoidable  inference  impels  us  farther. 

In  thefrst  place. — The  Holy  Spirit  being  revealed  as  an 
agent  of  the  highest  importance  in  tlie  natural  and  moral 
worlds,  is  he  a  creature?  or  is  he  God  himself?  Wc  might 
ask,  is  he  a  divine  person?  but,  obviously,  if  he  be  a  divine 
person,  he  must  be  God;  the  supreme,  eternal,  infinite  Godj; 


340 

the  true  religion  forbidding  us  to  acknowledge  more  Gods 
than  one.  That  the  Holy  Spirit,  therefore,  is  a  diA  ine  per- 
son, or  God  himself,  we  shall  now  prove;  and,  we  trust,  easi- 
ly prove. 

There  are  many  convincing  arguments  which  might  be 
adduced;  but  we  will  merely  select  a  few  of  them. 

First. — By  consulting  the  V.  chapter  of  the  Acts  of  the 
Apostles,  you  will  find  St.  Peter  speaking  of  the  Holy  Ghost 
under  the  very  name  of  God.  The  falsehood  of  which  An- 
anias and  Sapphira  had  been  guilty,  and  for  which  the  di- 
vine apostle  inliicted  on  them  a  just  and  most  exemplary 
punishment,  he,  in  the  third  verse,  calls  a  lie  unto  the  Holy 
Ghost,  and  in  the  fourth  verse,  a  lie  unto  God.  Conse- 
quently, the  Holy  Ghost  is  God. 

Secondit. — The  attentive  reader  of  the  divine  Avord, 
cannot  but  perceive  that  it  refers,  in  a  multitude  of  instan- 
ces, the  attributes  of  the  Divinity  to  the  Holy  Spirit.  The 
universal  presence  of  God  is  that  perfection  of  his  nature 
by  which  he  frequently  distinguishes  himself  from  all  the 
idols  of  the  nations — all  pretenders  to  deity.  But  is  not 
this  perfection  ascribed  by  the  inspired  Psalmist  to  the  be- 
ing whom  our  Lord  denominates  the  Comforter — the  Spirit 
of  Truth?  "Whither  shall  I  go  from  thy  Spirit?  or  whith- 
er shall  I  flee  from  thy  presence?"*  And  is  he  not  repre- 
sented by  a  great  apostle  as  dwelling  in  the  bodies  of  all 
the  faithful,  as  in  so  many  temples  consecrated  to  him 
wherever  the  faithful  are  scattered? 

Universal  knowledge;  an  intimate  acquaintance  with  the 
most  hidden  purposes  and  the  deepest  recesses  of  the  human 
heart;  is  unquestionably  a  property  of  Deity,  and  peculiar 
to  Deity;  "for  thou,  even  thou  only,"  says  Solomon,  in  his 
sublime  dedication  service,  <«thou  only  knowest  the  hearts 
of  the  children  of  men."f  But,  observe,  knowledge  higher 
than  this,  as  to  its  object,  is  ascribed  to  the  Holy  Spirit. 
For  what  says  the  first  Epistle  to  the  Corinthians?     "The 

*  Psabn,  cxxxix.  7.  f  1  Kings,  viii.  39 


341 

Spirit  searrheth  all  thiiij^s;  yea,  the  deep  things  of  God.*** 
And  the  illustration  of  this  truth,  which  immediately  fol- 
lows its  assertion,  in  itself,  and  at  once,  establishes  the  di- 
vinity of  the  Spirit;  "for  what  man  knoweth  the  things  of 
a  man,  save  the  spirit  of  man  which  is  in  him?"  asks  the 
apostle;  and  continues,  «*even  so,  the  tilings  of  God  know- 
eth no  man;  but  the  Spirit  of  God."t  Why  is  it  that  the 
spirit  of  man  knoweth  the  things  of  a  man?  Certainly  be- 
cause the  spirit  of  the  man  is  the  man  himself.  To  justify 
the  illustration,  therefore,  it  must  follow  that  the  Spirit  of 
God  is  God  himself. 

The  foresight  and  the  foretelling  of  future  events  is  pecu- 
liar to  Deity;  and  yet  they  are  undeniably  asserted  of  the 
Holy  Ghost.  "The  Spirit  speaketh  expressly  that,  in  the 
latter  times,  some  shall  depart  from  the  faith;":}:  writes  the 
apostle  to  Timothy. 

Other  divine  perfections  are  referred  by  scripture  to  the 
same  glorious  person.     But  I  go  on  to  remark. 

Thirdly. — That  the  same  high  and  undisputed  authori- 
ty makes  him  the  operator  of  divine  works— of  works  pro- 
per to  Deity. 

Surely,  he  who  made  all  things,  is  God.  "I  am  the  Lord 
that  maketh  all  things;  that  stretcheth  forth  the  Heavens 
alone;  that  spreadeth  abroad  the  earth  by  myself.'*^  But 
what  then?  Was  any  thing  made  without  that  mysterious 
Word  who  in  the  beginning  was  with  God,  and  was  God? 
On  the  contrary,  by  him  was  not  everything  made  tliat  was 
made?  Assuredly.  And  it  is  equally  sure  that  the  Holy 
Spirit  concurred  and  co-operated  in  what  was  done.  "Did 
not  the  Spirit  of  God  move  upon  the  face  of  the  waters?"fj 
"By  his  Spirit  did  he  not  garnish  the  Heavens?"^  But  the 
various  operations  of  this  mighty  agent  will  be  adverted  to 
in  the  sequel. 

Fourth.— The  formula  of  baptism  vindicates  the  Spirit's 
Deity.     The  ministers  of  the  New  Testament  are  instruct- 

♦  1  Cor.  ii.  10.      t  1  Cor.  ii.  11.      ±  1  Tim.  iv.  I.     §  isaiuh  xllv.  2* 
II  Gen.  i.  2,        ^  Job.  xxvi.  13. 


ed  by  the  great  head  of  the  church  to  baptize  in,  or  more 
properly,  perhaps,  into  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  Now,  if  there  be  here  an  ac- 
knowledgment of  God  under  two  personal  distinctions  of  the 
Father  and  the  Son,  by  parity  of  reason,  the  third  name 
must  be  meant  for  a  divine  personal  distinction  also;  other- 
wise, the  harmony  and  analogy  of  the  baptismal  form  are 
destroyed;  a  form  dictated  by  the  lips  of  the  blessed  Re- 
deemer himself. 

Fifth. — We  derive  a  very  clear  demonstration  of  this 
truth  from  the  comparison  of  many  parts  of  the  Old  Testa- 
ment, with  other  parts  of  the  new.  From  this,  it  will  ap- 
pear, that  the  Holy  Ghost — the  Comforter — the  Spirit  of 
truth — is  the  most  high  God;  whom  the  ancient  church 
adored  under  the  incommunicable  name  "Jehovah,"  trans- 
lated in  our  version  "the  Lord;"  whom  they  recognized  and 
honoured  as  the  maker  and  upholder  of  all  things.  No  man 
who  believes  the  scriptures  will  doubt  that  it  was  the  great 
God  who  appeared  unto  the  prophet  Isaiah  in  that  vision 
which  he  has  so  magnificently  recorded  in  the  sixth  chap- 
ter of  his  book.  And  yet  it  is  not  more  certain  that  St. 
John,  in  the  XII.  chapter  of  his  gospel,  represents  the 
prophet  as  speaking  of  Jesus  Christ  and  his  glory  as  the  ob- 
ject of  his  vision,  than  it  is  that  St.  Paul,  in  the  XXVIII. 
chapter  of  the  Acts  of  the  Apostles,  represents  the  voice 
of  the  Lord,  which  the  prophet  heard  at  that  time,  to 
be  the  voice  of  the  Holy  Ghost.  To  compare  these  three 
remarkable  scriptures  with  reference  to  the  very  important 
doctrine  to  which  they  point,  and  which  the  superficial  wis- 
dom of  this  age  affects  to  despise,  (we  mean  the  doctrine  of 
the  Supreme  God,  under  three  personal  distinctions)  will  be 
no  unprofitable  item  in  your  moments  devoted  to  religious 
retirement.  Time  will  not  allow  us  to  enlarge  on  the  sub- 
ject at  present. 

Jlgain. — No  man  who  believes  the  scriptures  will  doubt 
that  it  was  the  great  God  who  commissioned,  instructed. 


343 

and  inspired  the  prophets  of  the  former  dispensation.  And 
yet  we  learn  from  St.  Peter  that  the  Spirit  did  all  this.  <»The 
prophecy"  he  writes  "came  not  in  old  time  by  the  will  of 
man;  but  holy  men  of  God  spake  as  tl>ey  were  moved  by  tlie 
Holy  Ghost."* 

In  the  book  of  Leviticus  it  is  thus  written,  "The  Lord 
said  unto  Moses,  speak  unto  Aaron  thy  brother,  that  he 
come  not  at  all  times  into  the  holy  place;"|  but  we  are  told 
by  the  writer  to  the  Hebrews,  that  it  was  "the  Holy  Giiost 
who  signified  this.":(: 

In  the  prophecies  of  Jeremiah  it  is  written;  "After  those 
days,  saith  the  Lord,  I  wiJl  put  my  law  in  their  inward 
parts,  and  write  it  in  their  ]»carts;"§  but  by  the  same  writer 
to  the  Hebrews  we  are  told  that  it  was  the  Holy  Ghost  who 
said  this.  II 

By  the  same  inspired  authority,  also,  those  words  quoted 
from  the  XCV.  Psalm,  are  represented  as  spoken  by  the 
Holy  Ghost:  "To  day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts,  as  in  the  provocation,  in  the  days  of  temptation 
in  the  wilderness;  when  your  fathers  tempted  me,  proved 
me,  and  saw  my  works  forty  years.  Wherefore  I  was 
grieved  with  that  generation,  and  said,  they  do  alway  err 
in  their  heart;  and  they  have  not  known  my  ways.  So  I 
sware  in  my  wrath,  they  shall  not  enter  into  my  rest."^! 

The  Holy  Spirit,  therefore,  is  undeniably  not  a  creature, 
liow  exalted  soever;  but  God  most  high,  Jehovah  himself; 
and  our  first  point  is  established. 

In  the  second  jdacc. — What  is  the  ground  and  meaning  of 
the  appropriate  name  and  title,  '"Holy  Spirit?" 

Tlie  word  Spirit  cannot  here  be  employed  simply  to  de- 
signate immateriality;  in  as  much  as  immatoiality  of  na- 
ture  is  common  to  Godhead,  speak  of  him  by  what  name 
you  will.  Perhaps,  for  we  intimate  it  as  a  probability,  per- 
haps the  true  reason  for  the  use  of  the  denomination,  must 
be  sought  for  in  the  character  under  which  tlie  Spiiit  is 

•  2  Peter,  i,  21.        |Lev.  xvi.  2.        :t  Hcb.  ix.  8.        §  Jcr.  Xixi.  33. 
IjHeb.  X.  15,  16.        "li  Heb.  iii.  7—11. 


sometimes  spoken  of  in  the  scripture,  as  ''the  power  of  the 
Highest;*'  that  Eternal  Power  by  whom  the  purposes  <>f  co- 
eternal  wisdom  and  love,  are  carried  into  execution.  With 
the  notion  of  Spirit,  there  is  ordinarily,  and  it  should  seem, 
reasonably  associated,  the  notion  of  power;  of  power,  as  it 
respects  created  spirits,  far  superiour;  and  as  it  respects 
the  Creator  Spirit,  infinitely  su])eriour  to  the  utmost  force 
of  the  noblest,  most  refined,  and  most  subtle  combinations 
of  matter. 

Again. — Whence  does  the  Spirit  of  God  derive  the  dis- 
tinctive and  appropriate  appellation  of  "Holy?"  It  cannot 
be  from  any  more  essential  sanctity  or  purity;  for  this  is 
equally  affirmable  of  God  as  the  Father  and  the  Son.  '♦Ho- 
ly," or  sacred,  is  an  epithet  frequently  attached  to  Majes- 
ty; as  the  power  of  the  Roman  Tribunate  of  old  was  denom- 
inated sacred,  or  holy,  because  it  represented  the  majesty 
of  the  Roman  people;  and  this  is  one  of  the  reasons  why  the 
royal  character  is,  to  this  day,  graced  in  transatlantic  lan- 
guage with  the  same  higli  and  honourable  epithet.  But  it 
cannot  be  on  account  of  his  divine  majesty  alone  that  the 
Spirit  of  God  is  peculiarly  styled  "Holy;"  since  he  is  as  far 
from  possessing  majesty,  as  he  is  from  possessing  sanctity 
or  purity,  to  the  exclusion  of  the  paternal  and  filial  distinct- 
ion of  Deity.  He  is  expressively  called  "the  Holy  Spirit," 
it  would  appear,  from  his  specifick  province  and  preroga- 
tive of  originating  and  conferring  all  grace  and  holiness, 
all  righteousness  and  purity,  all  virtue  and  goodness  through- 
out the  moral  or  the  spiritual  world.  The  end  of  man's  re- 
demption is  his  sanctification,  or  the  making  of  him  holy, 
which  is  the  proper  office  of  the  Spirit  of  God;  and  than 
which  there  can  be  no  better  reason  discovered  or  desired 
for  designating  him  by  the  approjjriate  and  distinctive  title 
of  "Holy  Spirit,"  or  Holy  Ghost. 

The  observations  just  made  very  naturally  lead  us  to  the 
discussion  of  the  last  particular  of  our  plan,  whjch  was,  as 
you  will  recollect,  the  operations  of  the  Holy  Spirit, 


345 

This  divine  agent  is  ever  active  in  the  kingdoms  of  na- 
ture, of  providence,  and  of  grace.  In  the  original  formation 
of  all  things,  he  acted,  as  we  have  seen;  and  in  the  uninter- 
rupted conservation,  protection,  superintendence,  and  gov- 
ernment of  all  things  he  still  acts,  and  will  continue  to  act, 
as  long  as  all  things  subsist.  When  «'the  earth  was  with- 
out form,  and  void,  and  darkness  was  upon  the  face  of  the 
deep;"=^  then  *<the  Spirit  of  God  moved  upon  the  face  of  the 
waters."!  "By  his  Spirit"  the  Almighty  "garnished  the 
Heavens."  "Oh!  Lord,  how  manifold  are  thy  works!  iu 
wisdom  hast  thou  made  them  all;  the  earth  is  full  of  thy 
riches;  so  is  this  great  and  wide  sea,  wherein  are  things 
creeping  innumerable,  both  small  and  great  beasts.  There 
go  the  ships;  there  is  that  Leviathan  whom  thou  hast  made 
to  play  therein.  These  waif  an  upon  thee,  that  thou  may- 
est  give  them  their  meat  in  due  season.  That  thou  givest 
them  they  gather;  thou  openest  thine  hand,  they  are  filled 
with  good;  thou  hidest  thy  face,  they  are  troubled;  thouta- 
kest  away  their  breath,  they  die,  and  return  to  their  dust; 
thou  scndest  forth  thy  Spirit^  they  are  created;  and  thou  re- 
newest  the  face  of  the  earth.":}: 

In  the  XXXV.  chapter  of  the  book  of  Exodus  is  the 
following  record;  "Moses  said  unto  the  children  of  Israel, 
see,  the  Lord  hath  called  by  name  Bezaleel  the  son  of  Uri, 
the  son  of  Hur,  of  the  tribe  of  Judah;  and  he  hath  filled  him 
with  the  Spirit  of  God^  in  wisdom,  in  understa»iding,  and  in 
knowledge,  and  in  all  manner  of  workmanship;"  &c.  From 
this  passage,  in  connection  with  others  scattered  over  the 
inspired  volume,  we  may  collect,  that  for  our  acquisitions 
in  art  and  science  we  are  indebted,  not  only  to  God,  as  the 
fountain  of  being  generally,  but  specifically  and  distinctively 
to  God,  "as  the  Spirit  of  Truths'*  whose  "inspiration  it  is 
that  giveth  understanding."  And  we  may  learn  from  the 
words  of  God  himself,  which  he  spake  to  his  servant  Moscb 
on  the  original  institution  of  the  great  council  of  seventy, 

*  Gen.  i.  2.        tJob.  xxvj.  13.        ^^  Psuhn,  dv.  2S.— 30. 


846 

that  political  prudence,  foresight,  and  skill,  are  gifts  from 
the  same  donor,  even  his  own  all-wise  and  all-powerful 
Spirit.* 

It  is  not  to  he  douhted  that  the  celebrated  actions  of  the 
more  virtuous  part  of  Paganism;  those  remains  of  ben- 
evolence, righteousness,  and  temperance,  which  were 
observable  among  the  idolatrous  nations  of  the  ancient 
world,  as  well  as  those  which  at  this  day  sparingly  adorn 
tlie  regions  that  know  not  Christ;  it  is  not  to  be  doubted  that 
these  are  the  works  of  the  "Spirit  of  truth,"  in  concurrence 
with  traditionary  knowledge  preserved  to  mankind  by  the 
kindness  of  an  overruling  providence. 

The  Holy  iSpirit  is  the  author  of  whatever  light,  aiyl  what- 
ever purity  tlie  church  has  enjoyed  through  all  the  succes- 
sive periods  of  her  existence.  *  He  led  the  venerable  patri- 
archs of  old  to  pursue  and  practice  those  exalted  virtues 
which  have  secured  to  them  the  admiration  of  every  suc- 
ceeding age.  He  inspired  the  prophets  and  apostles  of  the 
Lord.  Those  miraculous  powers  which  were  conferred  on 
the  first  Christians  after  the  Redeemer's  ascension,  were  the 
result  of  his  extraordinary  effusion. 

To  his  ordinary  workings  it  is  that  mankind  are  under 
obligation  for  that  common  and  universal  grace  which 
leaves  such  without  excuse  as  finally  come  short  of  Heaven. 
He  forms  in  the  hearts  of  true  believers  the  dispositions  neces- 
sary to  qualify  them  for  deriving  advantage  from  the  ordi- 
nances of  the  gospel.  He  enlightens  the  eyes  of  tlieir  under- 
standings, "that  they  may  behold  wondrous  things  out  of  the 
law  of  the  Lord."f  "That  they  may  know  the  things  that 
are  freely  given  to  them  of  God.:}:"  "That  they  may  know 
what  is  the  hope  of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints,  and  what  is  the  ex- 
ceeding greatness  of  his  power  towards  us  who  believe."§ 
It  is  this  divine  spirit  who  sheds  abroad  in  tlje  heart  the 

*  Numbers,  xi.  16.  17.        f  Psalm,  cxix.  18.         i  I  Corinthians,  ii,  12. 
§  Epli.  i.  18,  19. 


347 

love  of  God  in  Clirist,  and  fills  it  witli  that  peace  which 
passeth  understanding. 

It  is  the  Comforter — the  Spirit  of  truth — who  elevates  the 
drooping  soul  of  affliction,  and  expands  the  disconsolate 
bosom  with  a  joy  that  is  unspeakable  and  full  of  glory;  who 
^'strengthens  with  his  might  the  inner  man;"*  "who  sta- 
blisheth  and  auoi«teth,"|  and  *»sealetii  unto  the  day  of  re- 
demption.":}; 

This  is  the  spirit  of  prayer  and  supplication,  "who  ma- 
keth  intercession  for  us  with  groanings  which  cannot  be  ut- 
tered."§  This  "the  spirit  of  adoption  whereby  we  cry,  Abba, 
Father."||  "This  is  the  spirit  whose  gracious  fruit  is  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance."^  Through  this  spirit  only  are  we  able 
to  mortify  the  deeds  of  the  body  that  our  souls  may  live;  and 
by  him  it  is  that  our  mortal  bodies  themselves  are  quickened 
never  more  to  taste  or  to  see  death. 

Many  are  the  similitudes  under  which  this  all-powciful 
agent,  with  his  inestimable  benefits,  are  represented  to  us  in 
holy  scripture;  and  they  are  all  justified  and  illustrated  by 
the  account  which  has  now  been  given  of  his  offices  and 
operations. 

Thus,  as  he  is  the  great  principle  and  source  of  our 
spiritual  regeneration,  and  the  author  of  our  spiritual 
growth;  as  he  cleanseth  from  all  unrighteousness  and  im- 
purity; as  he  extinguishes  the  fires  of  lust,  and  refreshes 
with  the  dews  of  consolation;  he  is  figured  to  us  under 
the  emblem  of  pure  water. 

As  he  enlightens  what  is  dark  in  us,  refines  what  is  gross, 
consumes  what  is  oifensive,  and  enkindles  and  cherishes 
the  heaven-ascending  fervor  of  devotion,  he  is  aptly  descri- 
bed to  us  under  the  figure  of /re. 

As  he  affords  us  strength  and  activity  for  our  Chiistian 
warfare,  he  is  beautifully  and  strikingly  represented  under 
the  comparison  of  an  unction  or  anointing,  in  allusion  to  the 
•  Eph.  iii.  16.        1 2  Cor.  i.  21.        i  Eph.  iv.  30.         §  K«m.  viii.  26. 
B  Rom.  viii.  15.        H  Gal.  v.  22.  23. 


V 


348 

usage  of  combatants  in  the  ancient  games,  who  employed  an 
abundance  of  oil  in  preparing  their  bodies  for  the  labours  of 
the  field. 

We  will  conclude  with  a  very  few  practical  remarks. 

First. — The  gospel  is  expressly  denominated  "the  mini- 
stration of  the  spirit."*  Attentively  to  read  and  hear 
the  gospel,  therefore,  and  seriously  to  meditate  upon  it, 
must  be  a  direct  means  to  obtain  the  grace  of  the  Holy 
Spirit;  for  those  who  honor  him,  we  have  every  reason 
to  conclude,  independently  of  his  own  repeated  declara- 
tions, that  he  will  delight  to  honor.  To  reading,  hearing, 
and  meditating,  however,  must  be  added  prayer;  fervent  and 
importunate  prayer.  To  this  there  is  the  highest  encour- 
agement that  a  mortal  can  require;  the  sure  promise  of  his 
God.  «  Which  of  you  shall  have  a  friend,  and  shall  go  un- 
to him  at  midnight,  and  say  unto  him,  friend,  lend  me 
three  loaves,  for  a  friend  of  mine  in  his  journey  is  come  to 
Hie,  and  1  have  nothing  to  set  before  him;  and  he  from  with- 
in shall  answer,  and  say,  trouble  me  not;  the  door  is  now 
shut,  and  my  children  are  with  me  in  bed;  I  cannot  rise  and 
give  thee.  I  say  unto  you,  though  he  will  not  rise  and  give 
him  because  he  is  his  friend,  yet,  because  of  his  importunity 
he  will  rise  and  give  him  as  many  as  he  needeth.  And  I 
say  unto  you,  ask,  and  it  shall  be  given  you;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be  opened  unto  you.  For 
every  one  that  askcth,  receiveth;  and  he  that  seeketh,  find- 
eth;  and  to  him  that  knocketh,  it  shall  be  opened.  If  a  son 
shall  ask  bread  of  any  of  you  that  is  a  father,  will  he  give  him 
a  stone?  or  if  he  ask  a  fish,  will  he  for  a  fish  give  him  a  ser- 
pent? or  if  he  shall  ask  an  e^^y  will  he  offer  him  a  scor- 
pion? If  ye,  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him?"j[  This 
is  reasoning  that  none  shall  refute.  It  is  reasoning  brought 
from  the  bosom  of  the  Father;  and  delivered  to  men  by  him 

*  2  Cor.  lii  8.  f  ^"^^j  ^-  5.-^15. 


319 

who  is  as  far  from  deceiving  tliem,  as  he  is  from  being  dc- 
ceived  himself. 

Second. — It  is  obvious  that  the  Holy  Spirit  of  Truth, 
the  Comforter,  with  his  grace  and  his  benefits,  is  to  be  pre- 
served to  us,  in  part,  by  the  very  same  means  in  the  use  of 
which  we  at  first  obtained  him;  by  reading  and  liearing; 
meditation  and  prayer.  We  say  in  part;  for  something  far- 
ther is  necessary  for  this  purpose.  It  is  necessary  that  we 
cultivate  familiar  intercourse  N\ith  religious  and  pious  peo- 
ple, and  be  diligent  in  the  practice  of  good  works.  Con- 
cerning the  Holy  Ghost  it  is  eminently  true,  that  where  two 
or  three  are  met  together  in  his  name,  or  with  a  view  to 
spiritual  establishment  and  improvement,  there  he  is  in  the 
midst  of  them.  And  certain  it  is,  that  in  the  ordinary 
course  of  events,  none  are  so  frequently  or  so  uninterrupt- 
edly favored  with  the  visits  of  this  celestial  guest,  as  those 
who  habitually  order  their  conversation  aright,  and  perse- 
veringly  follow  after  godliness. 

Third. — As  the  Holy  Spirit  is  near  to  every  one  of  us;  as 
he  is  ever  ready  and  willing  to  guide,  instruct,  comfort,  and 
fortify  us;  ever  active  to  supply  our  spiritual  need;  it  follows, 
that  to  oppose  the  free  course  of  his  operations,  or,  speak- 
ing after  the  manner  of  men,  to  throw  obstructions  or  im- 
pediments in  his  way,  whether  in  deed,  in  word,  or  in 
thought,  must  be  a  most  inexcusable  and  presumptuous 
crime.  This  is  what  the  scriptures  denominate  "resisting 
the  spirit,"  and  "grieving  the  spirit."  It  is  a  crime  of  which 
all  are  guilty  who  are  remiss  in  reading,  and  hearing,  and 
meditating  on  the  divine  word;  who  restrain  prayer  before 
God;  who  watch  not  against  temptation;  who  prefer  evil  or 
light  communications  to  religious  intercourse;  who  are  neg- 
ligent of  good  works;  and  who  love  pleasure  more  tlian 
God.  O!  that  men  would  suffer  tliis  consideration  to  make 
an  impression  on  their  hearts,  before  the  days  come  when 
God  shall  be  wearied  with  their  iniquities;  and  his  spirit 
shall  no  longer  strive  with  them. 


# 


350 

Fourth. — It  is  a  fact,  how  unwelcome  soever  to  the 
pride  of  infidelity,  that  unless  the  Holy  Spirit  prosecute  a 
work  of  grace  in  the  heart  of  man  in  this  life,  his  expecta- 
tion  of  Heaven  in  the  next  is  the  vainest  of  all  vain  expecta- 
tions. And  since,  independently  of  this  encouraging  and 
exalting  prospect,  no  progress  can  be  made  in  moral  good- 
ness, in  true  Christian  virtue;  much  does  it  concern  us  to 
ascertain  to  our  own  satisfaction,  and  on  scriptural  grounds, 
whether  or  not  this  divine  and  ever  blessed  agent  has 
wrought  savingly  upon  our  hearts  and  minds,  giving  us  the 
light  of  the  knowledge  of  God  in  the  face  of  Jesus  Christ; 
renewing  us  in  our  spirit  and  temper;  and  transforming 
us  into  the  divine  image  from  one  degree  of  glorious  simil- 
itude to  another.  No  where  are  the  rules  of  sound  phi- 
losophy more  applicable  than  here.  Reason  from  the  ef- 
fect to  the  cause,  and  you  cannot  go  astray.  If,  like  the  di- 
vine Being,  you  cannot  look  upon  moral  evil  but  with  dis- 
gust; if,  like  him,  your  supreme  affection  is  fixed  on  moral 
goodness;  if  you  hate  every  false  way,  and  love  his  law;  if 
you  delight  in  his  service  more  than  in  the  riches,  the  hon- 
ours, and  the  pleasures  of  this  world;  if  you  stay  yourselves 
upon  his  arm,  resigned  and  peaceful  amidst  the  most  gloomy 
and  adverse  dispensations  of  his  providence;  if  you  arc 
proof  against  the  allurements  of  prosperity,  more  to  be  de- 
precated than  sorrow's  deepest  and  sorest  wounds;  if  your 
conversation  be  habitually  in  Heaven,  where  you  look  for 
that  blessed  hope,  and  the  glorious  appearing  of  the  great 
God,  even  Jesus  Christ,  who  gave  himself  for  us  that  he 
might  redeem  us  from  all  iniquity,  and  purify  us  unto  him- 
self, and  make  us  zealous  of  good  works;  if  faith,  hope,  and 
charity  animate  your  bosoms,  form  your  manners,  breathe 
in  your  actions,  and  consecrate  your  lives;  then  are  you 
born  of  the  spirit;  then  do  you  live  in  the  spirit;  then  do  you 
walk  in  the  spirit;  then  is  your  Heaven  begun  upon  earth; 
and  grace  is  conducting  you  to  glory.  It  only  remains  for 
you  humbly  to  acknowledge,  and  thankfully  to  adore  the 


351 

Comforter — the  Spirit  of  truth — as  the  source  of  virtue — the 
author  and  principle  of  every  thing  morally  good  and  ex- 
cellent— the  light  of  the  spiritual  life — and  to  implore  liis 
continual  grace  and  aid  to  further  and  assist  you  in  your 
progress  to  perfection. 

0!  that  there  were  this  mind  and  this  heart  in  all  of  you! 
0!  that  I  could  hope  these  things  of  you  all;  these  things 
which  accompany  salvation!  But,  forgive  me,  vou  who 
cannot  hut  be  conscious  that  the  remark,  how  seemingly 
harsh  soever,  is  applicable  to  yourselves;  forgive  me  if  I  say 
that,  at  present,  this  hope  would  be  absurd.  Let  your  own 
candid  judgments,  if  candour  can  be  looked  for  in  such  a 
ease,  answer  this  simple  inquiry:  How  dwelleth  the  Holy 
Ghost  in  the  man  who  seldom,  if  ever,  reads;  who  rarely 
and  irregularly  hears;  and  who  never  meditates  on  the  word 
of  God;  who  bows  not  his  knees  before  the  throne  of  the 
heavenly  grace;  who  sets  no  guard  upon  his  affections,  his 
appetites,  his  passions;  who,  careless  and  disobedient,  in- 
stead of  doing  the  acknowledged  will  of  God,  habitually  de- 
votes himself  to  the  lust  of  the  flesh,  the  lust  of  the  eye,  and 
the  pride  of  life,  making  fame,  wealth,  concupiscence,  his 
gods;  how  dwelleth  the  Holij  Ghost  in  swc/i  a  man?  Few- 
questions  are  of  more  awful  importance  than  tliis;  for,  be. 
assured,  if  the  divinity  dwells  not  in  you;  if  the  Comfor- 
ter—the Spirit  of  truth,  of  glory,  and  of  God,  is  banished 
from  your  hearts;  if  you  have  no  fellowship  with  the  Holy 
Ghost;  your  fairest  prospects  terminate  in  this  world,  and 
all  beyond  is  darkness  impenetrable,  clouds  which  no  mor- 
ning's dawn  shall  ever  be  commissioned  to  dispel. 

"Come,  then,  0  Holy  Ghost!  Creator  Spirit,  descend 
from  the  highest  Heavens,  and  comfort  those  who  piously 
await  thy  consolations!  Sanctify  our  bodies  to  bo  thy  tem- 
ples, and  vouchsafe  to  dwell  in  them!  Cause  those  who  as- 
pire to  fellowship  with  thee,  to  rejoice  with  joy  unspeakable 
and  full  of  glory;  and  awaken  the  secure  and  the  impenitent 
from  their  soul-chiJling  sleep,  that,  ronvinred  of  their  need 


35a 

of  thee,  they  may  earnestly  seek  thy  grace,  and  thankfully 
improve  it! 

<'Come,  then,  0  Holy  Ghost!  descend.  Creator  spirit!" 
and  we  will  praise,  and  bless,  and  adore  thee  in  union  with 
the  Father  and  the  Son  forever — world  without  end — Amen. 


gi3iaa!®s3  ssMiH; 


DEVOTION. 


JAMES,    iv.    8. 

''Draw  nigh  to  God,  and  he  ivill  draw  nigh  to  yonj* 


J  o  "draw  nigh  to  God"  is  a  phrase,  eminently  descrip- 
tive of  that  most  exalted  of  all  moral  excellencies,  devotion. 

Devotion  is,  at  once,  the  chief  duty,  and  highest  honour 
of  man. 

Various  particulars  are  included  under  the  general  term 
'♦devotion." 

The  most  important  of  these,  because  that  which  is  the 
basis  of  all  others,  is  knowledge — the  knowledge  of  the  true 
God. 

Defective  and  unworthy  conceptions  of  this  greatest  and 
best  of  Beings,  are  necessarily  opposed  to  all  rational  in- 
tercourse with  hirn,  and  all  acceptable  and  profitable  obe- 
dience to  him.  To  yield  this  obedience,  and  to  hold  that 
intercourse,  it  is  indispensable  that  we  receive  and  meditate 
upon  that  assemblage  of  perfections  with  which  the  holy 
scriptures  have  surrounded  the  Divinity;  that  record  which 
God  hath  given  of  himself.  We  must  learn  and  beliive 
that  "the  Lord,  the  Lord  God,  is  merciful  and  gracious, 
long  suffering,  slow  to  anger,  abundant  in  goodness  and  in 
truth,  keeping  mercy  for  thousands,  forgiving  iniquity^ 
transgression,  and  sin;  and  that  he  will  by  no  means  clear 
the  guilty."  We  must  learn  and  believe  that  tliis  great  and 
6ver-ble3sed  God,  to  testify  that,  while  he  is  infinitely  just, 
Uu 


354) 

he  can  be  the  justifier  of  the  ungodly,  and  that  his  delight* 
are  with  the  sons  of  men  notwithstanding  their  rebellion, 
hath  sent  his  only  begotten  Son  into  the  world,  that  the 
world  through  him  might  have  life.  We  must  learn  and 
believe  tliat,  if  there  is  but  one  God,  in  like  manner,  there 
is  but  one  Mediator  between  God  and  man,  the  man  Christ 
Jesus;  that  his  is,  in  very  deed,  the  only  name  given  among 
men  whereby  they  can  in  any  sense  of  the  word,  be  saved. 
Such  is  the  knowledge  of  God,  and  of  the  relations  between 
him  and  us,  which  is  indispensable  to  the  devotion  he  re- 
quires, and  alone  will  accept. 

The  affection  of  love  is  equally  indespensable  to  devo- 
tion. In  proportion  as  we  become  acquainted  with  the 
character  and  attributes  of  the  great  Being  who  made  us 
and  all  things,  and  who  redeemed  a  world  of  helpless  sin- 
ners which  numbers  ourselves  amongst  its  wretched  inhab- 
itants, in  that  proportion  we  cannot  fail  to  love  him.  In- 
deed, devotion  without  love,  is  an  absurdity  in  terms.  For 
what  is  love,  but  such  an  affection  of  the  soul  towards  a  par- 
ticular object  as  excites  a  desire  to  possess  that  object?  And 
how  can  we  possess  that  from  which  we  remain  separated 
by  distance?  And  how  is  devotion,  or,  in  other  words,  the 
disposition  to  "draw  nigh  unto  God,"  reconcileable,  I  will 
not  say  with  enmity,  but  even  with  indifference  towards  him? 

A  consciousness  of  the  presence  and  inspection  of  the  Di- 
vine Being,  is,  farther,  and  eminently,  characteristical  of 
true  devotion.  It  is  true  that  God  is  every  where  present 
with  his  creatures,  whether  they  are  conscious  of  it,  or  not. 
But  it  is  only  the  impression  of  his  presence  upon  their 
minds,  that  can  produce  any  moral  influence  upon  them; 
the  impression  that  he  pervades  every  poi'tion  of  their 
frame;  every  department,  faculty,  and  attribute  of  their  ex- 
istence; that  he  is  intimately  acquainted  with  the  operations 
of  their  souls;  observes  them  in  all  their  ways;  walks  with 
them  in  all  their  paths;  and  reads  their  inrfiost  thoughts,  de- 
Ticee,  and  resolutions.    For  in  the  Deity,  the  perfection  of 


355 

Ubiquity,  or  universal  presence,  can  never  be  divorced  from 
tbat  of  Omniscience,  or  universal  knowledge.  Aware  of 
this,  and  sensible  that  the  eye  of  him,  who  is  thus  every 
where  present  and  thus  informed  of  all  things,  is  especially 
fixed  upon  those  who  profess  to  worship  liim,  the  man  re- 
ally devout,  in  his  approaches  to  the  throne  of  grace,  will 
endeavour  to  banish  from  his  mind  all  earthly  thoughts,  and 
from  his  heart  all  carnal  desires;  to  exclude  the  world,  and 
still  more  deeply  to  imprint  upon  his  soul  the  conviction  that 
God  is  with  him. 

Men,  governed  by  the  genuine  spirit  of  devotion,  will 
make  the  Divine  Glory  their  aim  in  the  performance  of 
every  duty.  "This  is  it  that  the  Lord  spake,"  on  a  cer- 
tain memorable  occasion,  "saying,  I  will  be  sanctified  in 
them  that  come  nigh  me,  and  before  all  the  people  I  will  he 
glorified."*  And  certainly,  if,  "whether  we  eat,  or  drink, 
or  whatsoever  we  do,"f  in  our  temporal  and  civil  con- 
cerns, we  are  instructed  by  the  great  apostle  to  "do  all  to  the 
glory  of  God;"  much  more  is  it  incumbent  on  us  to  conse- 
crate our  spiritnal  acts  and  exercises  by  the  same  exalted 
ends,  the  same  ennobling  motives. 

The  predominating  desire  of  the  man  of  devotion,  as  it 
respects  himself,  is  to  obtain  "the  favour  of  God,  which  is 
life,  and  the  loving  kindness  of  God,  which  is  better  than 
life.":}:  His  resolution  is,  "this  one  thing  have  I  desired  of 
thp  Lord,  and  that  will  1  seek  after;"§  And  his  perpetual 
prayer,  "Lord,  lift  thou  up  the  light  of  thy  countenance  up- 
on me!"|| 

A  fixed  determination  that  our  general  conduct  shall  com- 
port w  ith  our  views,  sentiments,  experience,  and  exercises, 
during  tlie  happy  hours  of  divine  communion,  is  not  the 
least  important  feature  of  true  devotion.  The  condescen- 
sion of  God  in  permitting  us  to  draw  nigh  unto  him  and 
hold  intercourse  with  him,  confers  sucli  a  distinguished  hon- 
our upon  us,  as  binds  us  with  the  utmost  diligence  to  pursue 

•  Levit.  X.  3,      1 1  Cor.  X.  31.      #  Psalm,  xxx,  5.      *  Pf^ilm,  xxYii,  4. 
II  PsaliB,  iv.  6, 


356 

aiui  practise  whatever  is  praiseworthy  in  life  and  conversa- 
tion. And  it  is  perfectly  incompatible  with  the  spirit  and 
temper  in  which  all  religious  services  should  be  rendered, 
to  harbour  hesitation  or  irresolution  on  this  subject.  In 
fact,  the  very  reason  why  we  are  invited  into  God*s  pres- 
ence, and  exhorted  to  draw  nigh  unto  him  in  devotion,  is, 
that  we  may  be  prepared  and  enabled  to  keep  close  to  himi 
in  the  commerce  of  ordinary  life;  in  our  subsequent  deport- 
ment to  walk  worthy  of  him;  to  think — to  speak — to  act — 
with  such  consistency  and  uniformity  of  character  as  shall 
be  evidential  that  "our  fellowship  has  been  with  the  Father, 
and  with  his  Son  Jesus  Christ."*  With  hearts  thus 
honourably  and  graciously  predisposed,  the  men  of  real  de- 
votion will  draw  nigh  to  God  in  the  customary  exercises  of 
the  sanctuary.  With  hearts  thus  honourably  and  gracious- 
ly predisposed,  many  of  you,  1  trust,  brethren,  lately  en- 
compassed the  altar.  An  indevout  communicant!  there  is 
an  impious  incongruity  in  the  character.  But  indevout — 
awfully  indevout — is  every  communicant,  who,  when  he 
takes  in  his  hands,  and  presses  to  his  lips,  the  holy  emblems 
of  the  sacrifice,  does  not  resolve  that,  by  God's  iielp,  he 
will  renounce  those  sins  for  which  the  sacrifice  was  offered 
— for  which  the  victim  bled;  that  not  at  the  table  only,  load- 
ed with  the  memorials  of  the  bread  of  life,  but  also,  and 
principally,  by  the  faith  and  patience,  the  piety  and  obedi- 
ence, the  uprightness  and  usefulness  of  a  following  walk 
and  conversation,  he  will  shew  forth  the  death  of  that 
great  Redeemer,  "through  whom  alone  we  all  have  access 
by  one  spirit  unto  the  Father."f 

This  Devotion — this  approximation  of  the  spirit  of  man 
to  the  Almighty  Father  of  Spirits — commends  itself  to  your 
diligent  pursuit  by  the  qualities  that  accompany  it,  and  the 
happy  consequences  that  result  from  it.  It  is  the  oil  of 
gladness  that  heals  the  wounded  heart.    It  is  the  wisdom 

*  I  John,  i.  3.  t  Eph.  ii.  IS 


357 

of  the  just  that  ennobles  the  name  of  man.     It  is  the  true 
philosophy  that  schools  the  soul  for  Heaven. 

"How  charming"  this  "divine  philosophy! 
Not  harsh,  and  crabbed,  as  dull  fools  suppose. 
But  musical  as  is  an  Angel's  harp, 
And  a  perpetual  feast  of  nectar'd  sweets. 
Where  no  crude  surfeit  reigns." Mh-tox. 

Let  me  call  your  attention  to  a  few  of  the  principal  ad- 
vantages of  devotion. 

In  the  first  place. — It  gives  a  dignifying  employment  to 
the  most  elevated  faculties  of  man;  the  mind  and  the  heart. 
The  mind  occupies  the  first  and  highest  place  in  the  human 
economy.  All  the  other  faculties  are  subjected  to  its  con- 
trol, receive  its  laws,  and  execute  its  behests.  Various  are 
its  operations,  and  the  points  in  which  they  terminate  are 
equally  diversified.  It  is  its  distinguishing  and  most  illus- 
trious honour  that  in  its  contemplations  overleaping  the 
boundaries  of  created  things,  it  can  ascend  to  the  Mighty 
Maker — the  Father  of  Lights — the  Infinite  Mind.  What 
objectof  the  workings  of  the  thinking  power  can  vie  in  magni- 
tude with  this?  What  pursuit  of  the  understanding  so  splen- 
did— so  great — so  exalted,  and  at  the  same  time,  so  exalting 
— as  this?  What  man  is  there,  in  whose  eyes  the  world 
does  not  become  little  even  unto  contempt,  and  its  most  daz- 
zling glories  fading  even  unto  extinction;  who  does  not,  in 
the  midst  of  his  self-abasement,  feel  a  degree  of  self-rever- 
ence; when  he,  as  it  were,  sees  himself  placed  at  the  foot  of 
the  Majesty  of  Heaven — and  hears  himself  converse  with 
the  Most  High?  The  serious  believer  will  more  easily  ap- 
prehend than  I  can  express,  how  elevated  the  pleasure  deri- 
ved from  a  consciousness  that  the  soul  is  employed  in  con*- 
templations  so  worthy  of  her — so  worthy  the  most  refined 
intelligences  that  minister  before  the  everlasting  throne. 

Devotion,  again,  gives  an  employment  equally  dignifying 
to  the  heart,  the  source  of  activity;  the  seat  of  moral  vital 


358 

ity.  With  the  eye  of  the  sanctified  mind  we  see  God,  hut  it 
is  only  with  the  heart's  embrace  that  we  can  possess  him. 
The  heart  of  him  who  "draws  nij^h  to  God,"  surrenders  to 
God  its  best  affections,  and  would  willintifly  have  all  its  in- 
clinations and  propensities  swallowed  up  in  this  ocean  of 
unalloyed  felicity.  Exertion — exercise — activity — enga.^ed- 
ness  of  heart — zealous  affection — are  essential  to  any  high 
degree  of  happiness.  This  is  the  nature  of  man;  he,  there- 
fore, who  made  man,  and  knows  what  is  in  him,  encourages 
the  expectation  tliat  he  will  be  found  of  those  who  "seek 
him  with  the  whole  heart;"  and  they,  and  no  others,  need 
hope  to  find  him.  And  where,  I  pray  you,  shall  they  find 
happiness  who  find  not  God? 

In  the  second  place. — Habits  of  true  devotion  are  perfective 
of  the  soul  that  maintains  them.  It  is  too  evident  to  require 
demonstration,  that  use  and  exercise  contribute  effectively 
to  the  improvement  of  all  the  powers  and  propertier  of  our 
nature,  whether  corporeal,  intellectual,  or  moral.  Indolence, 
idleness,  or  frequently  interrupted  exertion,  weakens  the  bod- 
ily frame,  unnerves  the  mind,  relaxes  what  little  virtue  wc 
may  have,  and  introduces  much  disorder  into  t!ie  heart  and 
dispositions.  The  untutored  Indian  may  be  endued  with 
the  same  capacities  as  the  polished  man  of  science,  while, 
from  the  defect  of  that  discipline  which  alone  can  unfold  and 
cultivate  those  capacities,  he  seems  lifted  scaiVe  a  degree 
above  the  wild  beasts  of  his  native  forests.  But  even  the 
polished  man  of  science,  however  exalted  by  intellectual  dis- 
cipline above  the  untutored  Indian,  is  far  inferiour  to  the 
man  of  devotion;  inasmuch  as  moral  iiabits  are  incalculably 
more  needful  to  the  perfection  of  the  human  cljaracter  than 
habits  merely  intellectual.  There  can  be  vo  such  thing  as 
pleasure  independently  of  taste  or  relish;  nor  can  he  "re- 
joice in  the  Lord,  and  joy  in  the  God  of  his  salvation,"  who 
has  not  acquired  a  taste  or  relish  for  divine  things.  But 
this  taste  or  relish  for  divine  things,  so  desirable,  so  indis- 
pensable, can,  ordinarily,  be  formed  and  maintained  only 


3ii9 

by  habitual  devotion — by  pcrseveringly  drawinc:  nigh  to 
God.  This  it  is,  and  this  alone,  which  enlarges  the  mind — 
invigorates  the  heart — quickens  the  affections — advances 
the  divine  life  in  the  soul — renders  the  ways  of  wisdom 
pleasant  ways^i  and  all  Jier  paths  peace — enahlos  us  to  sur- 
in')unt  obstacles,  to  endure  hardness,  to  conquer  temptations, 
to  ''run  in  the  way  of  God's  commandments,  to  run  and  not 
be  weary,  to  walk  and  not  faint.'*  This  is  it,  and  this  alone, 
that  "makes  us  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light;"  that  qualifies  us  to  be  the  recipients 
of  that  crown  of  glory  which  fadeth  not  away,  and  which 
God,  the  righteous  judge,  shall  bestow  on  all  those  who  love 
his  appearing.  Think  you  that  Heaven  can  have  delights 
for  the  indevout?  For  those  to  whom  God's  sabbaths  are  a 
weariness — his  service  a  disgust — his  sacraments,  ceremo- 
nies to  be  gazed  on  at  a  distance,  and  neglected  with  impu- 
nity? No — it  cannot  be.  They  who  acquire  not  in  the 
present  life  a  disposition  to  take  delight  in  God,  in  his  ser- 
vice, and  in  all  his  ways  and  institutions,  and  yet  hope  to  live 
and  rejoice  before  him  in  the  kingdom  of  Heaven,  indidgc 
a  vain  hope — a  hope  that  shall  cover  them  with  shame — a 
hope  that  shall  perish,  and  lead  them  to  perdition  along 
with  it. 

In  the  tJiird  place. — "Draw  nigh  to  God,  and  he  will  draw 
nigh  to  you."  Verily  this  is  "an  exceeding  great  and  pre- 
cious promise."  Spirit  of  our  God — assist  us  to  bind  it  to 
our  hearts!  "Draw  nigh  to  God,  and  he  will  draw  nigh  to 
you.'* 

He  will  pour  the  light  of  truth  and  wisdom  into  your  un- 
derstandings. 

"He  will  **str«ngthen  you  with  all  might  by  his  spirit  in 
the  inner  man." 

He  will  extend  over  you  the  protecting  ^'shadow  of  his 
wings." 

He  will  cause  you  to  abound  in  hope  through  the  power 
of  the  Holy  Ghost,  and  fill  you  with  joy  and  peace  in  be- 
lieving." 


360 

First. — «'Draw  nigh  to  God,  and  he  will  draw  nigh  to 
you,"  to  pour  the  light  of  truth  and  wisdom  into  your  un- 
derstandings. "The  wisdom  that  is  profitable  to  direct" — 
the  prudence  that  is  necessary  to  conduct  us  through  the 
perplexities  of  this  temporal  life — to  screeii  us  from  the 
malice  of  enmity — to  defend  us  against  the  wiles  of  the  de- 
ceiver— these  invaluable  qualities  are  wrought  in  us  by  the 
power  of  God.  They  arc  among  those  "good  and  perfect 
gifts  which  come  down  from  the  Father  of  lights."  «*If  any 
of  you  lack  wisdom,"  writes  our  apostle,  **let  him  ask  of 
God,  that  givetli  to  all  men  liberally,  and  upbraidcth  notj 
and  it  shall  be  given  him."*  Inestimable  recompense  of 
devotion!  Amidst  the  conflicts  of  human  interests  and  hu- 
man passions — amidst  the  gloomy  and  involved  mazes,  to 
extricate  them  from  which  the  children  of  this  generation 
frequently  find  all  their  craft  and  all  their  policy  but  inef- 
fectual helps — to  the  upright  a  light  ariseth  to  make  plain 
their  way  before  them — and  the  most  high  God  is  conde- 
scendingly near  to  guide  them  in  every  doubtful  case  by  his 
imerring  counsel. 

But  if  this  light,  communicated  for  our  safe  conduct 
through  temporal  perplexities  and  embarrassments,  be  an 
inestimable  recompense  of  devotion,  what  shall  we  say  of 
that  superiour  light  which  scatters  the  shades  of  spiritual 
ignorance  and  doubt,  and  gilds  with  its  radiance  the  path 
that  leads  to  Heaven?  which,  (while  we  "search  the  scrip- 
tures with  all  diligence)  opens  our  eyes  to  behold  won- 
drous things  out  of  the  divine  law?"  What  shall  we  say 
of  this?  Shall  we  not  say  that  devotion,  thus  blessed  in  its 
recompense,  is  more  precious  than  rubies,  and  more  to  be 
desired  than  fine  gold?     But, 

Secondly. — "Draw  nigh  to  God,  and  he  will  draw  nigh 
to  you,"  to  "strengthen  you  with  all  might  by  his  spirit  in 
the  inner  man."  He  renews — refreshes — fortifies — invigo- 
rates— sustains  the  decaying,  trembling,  retreating  spirits 

*  James,  i.  5, 


361 

of  good  men,  ready  to  sink  under  their  severe  and  long^ 
protracted  trials.  He  "giveth  power  to  the  faint,  and  to 
them  that  have  no  might  he  increaseth  strength."  "Even 
the  youths  shall  faint  and  be  weary,  and  the  young  men 
shall  utterly  fall;  but  they  that  wait  upon  the  Lord  renew 
tlieir  strength."*  They  "can  do  all  things— they  ran  bear 
all  things— they  can  endure  all  things— through  Christ 
strengthening  them."f 

Thirdly. — "Draw  nigh  to  God,  and  he  will  draw  nigh 
to  you,"  to  extend  over  you  the  protecting  "shadow  of  his 
wings."  No  buckler  of  defence  so  sure  as  that  of  the  God 
of  Heaven.  He  is  the  perpetual  "shield"  of  the  devout  and 
pious— their  "rock"— their  "tower"— their  "bulwark"— 
their  "very  present  help  in  all  time  of  trouble."  His  "eyes 
are  ever  open  upon  the  righteous"— he  "preserves  their  go- 
ing out  and  coming  in,  and  gives  his  angels  charge  over 
them,  to  keep  them  in  all  their  ways."  "Behold,  he  that 
keepeth  Israel  shall  neither  slumber  nor  sleep.  The  Lord 
is  thy  keeper;  the  Lord  is  thy  shade  on  thy  right  hand. 
The  sun  shall  not  smite  thee  by  day,  nor  the  moon  by  night. 
The  Lord  shall  preserve  thee  from  all  evil;  he  shall  preserve 
thy  soul."|  No  arm  so  strong  as  to  resist  omnipotence. 
No  wisdom  so  crafty  as  to  baffle  the  infinite  understanding. 

Finally. — "Draw  nigh  to  God,  and  he  will  draw  nigh 
to  you,"  to  cause  you  to  abound  in  hope  through  the  power 
of  the  Holy  Ghost,  and  to  fill  you  with  all  joy  and  peace  in 
believing."  There  is  a  "hope  that  maketh  not  ashamed;" 
there  is  a  "faith  which  is  the  victory  that  overcometli  the 
world;"  there  are  "consolations  of  the  Holy  Ghost,  wliich 
are  neither  few  nor  small;"  there  is  "a  peace  which  passcth 
understanding;"  there  is  "a  joy  which  is  unspeakable  and 
full  of  glory."  Whither  will  you  go  to  seek  these  lovely  pla»ts 
of  Paradise?  Allow  me  to  direct  your  search.  Go  not  to  the 
courts  of  despots;  go  not  to  the  schools  of  unbelieving  science; 
go  not  to  the  houses  of  prosperous  worldlings,  where  fastidi- 

•  Isflial),  xl.  30.  31.         f  Pbil.  iv.  13.         j  Psalm,  cxxi.  4.-7. 
Ww 


362 

oils  luxury  invents  unreal  wants;  go  not  to  the  counting 
rooms  of  avarice,  where  the  indovout  calculator  erects  an 
altar  to  his  god  Mammon  during  the  very  hours  consecra- 
ted to  the  true  God;  go  not  to  the  worshippers  of  pleasure 
at  the  gaming  tahle,  the  theatre,  the  revel,  or  the  horse 
race;  neither  go  to  the  crowd  of  half-way  professors  who 
make  God's  sabhath  a  convenience,  affecting  to  sanctify  its 
morning  hours,  while  they  devote  its  subsequent  periods  to 
their  own  ease  and  gratification,  or  who  pour  contempt  upon 
God*s  sacramental  institutions.  These  are  not  they  to 
whom  you  must  go;  if  you  seek  among  them  for  faith,  or 
hope,  or  the  consolations  of  the  spirit,  or  peace,  or  joy,  you 
seek  in  vain.  But  go  to  the  retreats  of  pious  indigence;  go 
to  the  prisons  from  which  not  even  godliness  can  redeem  its 
votary;  go  to  the  hospitals  where  the  righteous  suffer;  to  the 
scaffold  where  the  saint  is  murderously  executed;  to  the  bed 
where  the  good  man  sickens  unto  death;  where  the  husband 
beholds  the  light  of  his  eyes  deserting  him;  where  the  weep- 
ing children  demand  to  hear  that  dear  voice  whose  soft  ac- 
cents shall  never  more  be  heard.  Here  stop.  Your  search 
is  successful.  Here  is  faith;  here  hope;  here  consolation; 
here  peace;  here  joy.  They  had  drawn  nigh  to  God;  now, 
in  the  black  hour  of  dismay,  behold  God  drawing  nigh 
unto  them;  their  Saviour  God;  their  life;  and  the  lifter  up 
of  their  head;  the  strength  of  their  fainting  heart;  and  their 
portion  forever. 

Ministers  of  the  Cross — Servants  of  the  Living  God — 
commissioned  to  carry  to  the  expiring  saint  the  annunciation 
of  a  glory  that  sliall  sliortly  be  his — you  come  to  teach  him 
—how  often  do  you  learn  of  him — to  die.  From  his  weak- 
ness, you  derive  strength — from  his  mortality,  life.  You 
instruct — you  exhort — you  pray  for  him — you  endeavour 
to  guide  his  devotions — but  ere  long  you  confess  yourselves 
his  pupils.  In  his  soul,  is  the  earnest  of  immortality;  the 
radiance  of  salvation  beams  from  his  eye;  and  his  tongue, 
eloquent  in  the  agonies  of  nature,  and  touched  by  the  fire 


363 

that  blazes  on  the  altars  of  Heaven,  proclaims;  live  the  lite 
of  the  righteous — and  your  death  sliall  be  like  liis!  Be  my 
soul  with  thine,  expiring  believer!  1  had  rather  be  that  dy- 
ing saint  than  any  living  sinner  on  the  throne  of  empire! 
Be  mine  that  requiem  with  which  they  chaunt  their  own 
blessed  spirits  into  eternity;  "Jehovah  is  my  sheplierd;  I 
shall  not  want.  He  maketh  me  to  lie  down  in  green  pas- 
tures; he  leadeth  me  beside  the  still  waters.  He  restoreth 
my  soul;  he  leadeth  me  in  tbe  paths  of  righteousness  for 
his  name's  sake.  Though  1  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil;  for  thou  art  with  me; 
thy  rod  and  thy  staff,  tbey  comfort  me.  Surely  goodness 
and  mercy  have  followed  me  all  the  days  of  my  life;  and  I 
will  dwell  in  the  house  of  the  Lord  forever."  «<I  know  that 
my  Redeemer  liveth — and  that  he  shall  stand  at  the  latter 
day  upon  this  earth — and,  though  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God — whom  I  shall  see  for  my- 
self, and  mine  eyes  shall  behold — therefore  my  heart  is  glad 
and  my  glory  rejoiceth;  for  thou  wilt  not  leave  my  soul  in 
hell,  neither  wilt  thou  suffer  me  to  perish  in  corruption — 
thou  wilt  shew  me  the  path  of  life — in  thy  presence  is  ful- 
ness of  joy — at  thy  right  hand  there  are  pleasures  forever- 
more." 

Hallelujah — blessing  and  honour  and  glory  and  power  to 
HIM  that  sitteth  on  the  throne — and  to  the  Lamb  forever 
and  ever. — Amen. 


©MBIKDSF  SSSa?^ 


UNIVERSAL  PRAISE. 


PSALM,   Cl. 


^*Praise  ye  the  Lord.  Praise  God  in  his  sanctuary;  praist 
him  in  the  Jirmament  of  his  power;  praise  him  for  his 
mighty  acts;  praise  him  according  to  his  excellent  great- 
ness; praise  him  with  the  sound  of  the  trumpet;  praise  him 
with  the  psaltery  and  harp;  praise  him  with  the  timbrel 
and  dance;  praise  him  with  stringed  instruments  and  or' 
gans;  praise  him  upon  the  loud  cymbals;  praise  him  upon 
the  high-sounding  cymbals.  Let  every  thing  that  hath 
breath^jraise  the  Jjord,     Praise  ye  the  Lord." 


If  tliere  be  any  such  things  as  self  evident  principles  in 
theology,  this  undoubtedly  is  one;  tliat  i)raisc  is  a  tribute 
due  from  the  whole  creation  to  Almighty  God,  its  maker 
and  upholder;  and  f/iis  as  obviou.sly  is  another;  that  no  good 
and  upright  being  can  exist  in  a  protracted  state  of  indis- 
position towards  so  holy,  and  reasonable,  and  dcliajlitful  a 
duty.  Very  appropriately  do  these  reiterated  and  impor- 
tunate exhortations  to  tlie  jyerformance  of  it  present  them- 
selves at  the  close  of  the  book  of  Psalms,  as  if  to  epitomize 
the  mass  of  its  sacred  contents. 

It  has  been  thought  that  tliis  little  effusion  of  animated 
piety  was  intended  to  produce  an  excitement  of  zeal  and 
fervour  in  the  ministers  of  tlie  temple  when  engaged  in  their 
holy  employments.  At  present,  it  undeniably  concerns  all 
Christians;  because  Christ  has  made  all  his  people  "priest? 


366 

unto  God,  even  his  Father;"  because  he  requires  a  temple 
in  every  family;  an  altar  in  every  bosom;  a  sacrifice  iiom 
every  believer. 

Let  us  follow  the  Psalmist,  then,  in  the  steps  of  his  devout 
and  glowin,^  appeal. 

"Praise  ye  Jehovah."  But  where?  Where  is  the  anthem 
to  begin?  From  what  chosen  spot  are  the  choral  sympho- 
nies  to  extend  themselves  around?  «Praise  God  in  his  sanc- 
tuary;" his  own  peculiar  residence  on  earth;  the  hallowed 
receptacle  of  the  regalia  of  the  Divine  Majesty;  the  cham- 
ber of  audience  where  the  supi)liant  makes  known  his  wants 
and  gains  a  prompt  relief;  the  theatre  where  the  acts  ol  in- 
finite perfection  are  displayed;  the  place  where  *«e\ery  one 
speaketh  of  the  glory"  of  the  Eternal,  and  every  one  is  made 
a  partaker  "of  the  riches  of  his  forbearance  raid  long  suffer- 
ing" benevolence.  What  place,  indeed,  can  be  more  proper 
for  the  commencement  of  the  general  work  of  praise  than 
the  sanctuary,  the  church  of  the  living  God,  the  pillar  and 
ground  of  the  truth,  where  the  oracles  of  peace  and  salva- 
tion arc  announced;  where  creature  minds  are  impressed 
with  their  Creator's  likeness;  where  intelligent  natures  de- 
based by  sin,  are  renewed  in  spirit,  trained  to  virtue,  and 
prepared  for  immortal  bliss?  These  very  blessings,  these 
very  advantages,  there,  in  a  peculiar  manner  experienced, 
string  to  rapture  the  lyre  of  praise,  and  elevate  the  tones  of 
adoring  gratitude.  It  can  scarcely  be  necessary  to  inform 
you  tiiat  in  these  observations  we  would  be  understood  to 
refer  riot  to  your  buildings  consecrated  to  publick  religion, 
but  to  the  social  body  of  believers,  the  whole  company  of 
faithful  persons  throughout  the  world,  the  flock  of  disciples 
constituting  that  mystical  house  inhabited  by  the  Holy 
Spirit  of  God.  At  the  same  time  it  is  acknowledged  that 
the  Psalmist's  exhortation  may  with  propriety  be  employed 
as  an  incentive  to  engagedness  and  ardour  in  celebrating 
the  offices  of  social  devotion  in  an  ecclesiastical  assembly. 
Nor  do  we  avoid  the  confession  that  the  term  sanctuary,  as 


here  used,  is  often  interpreted  to  mean  the  Heaven  of  Heav- 
ens; whicli,  no  man  doubts,  is  emphatically  God's  holy  place, 
where  cherubim  and  seraphim  adore  him,  although  in  strains 
infinitely  beneath  the  altitude  of  his  essential  glories. 

It  is  a  question,  however,  whether  this  interpretation  may 
not  create  an  unnecessary  interference  with  the  words  im- 
mediately following;  *«praise  him  in  the  firmament  of  his 
power."  Understand  tiiis  of  the  natural  expanse.  Re- 
cognize the  greatness  of  him  who  spread  that  exj,anse 
abroad.  Admire  the  evidences  with  which  it  abounds  of 
his  omnipotence;  its  majesty;  its  variety;  the  brilliancy  of 
its  decorations;  and  its  intimate,  tliough  inexplorable,  con- 
nections with  the  physical  circumstances  of  the  globe  which 
we  inhabit.  Understand,  recognize,  admire  all  this,  and 
glorify  God  accordingly;  but  especially,  let  the  inhabitants 
of  the  superior  regions — the  celestial  expanse — those  angels 
that  excel  in  strength;  that  obey  his  word,  hearkening  unto 
the  voice  of  his  commandment;  those  ministers  of  his  that 
do  his  pleasure — let  these  celebrate  the  honours  of  the  Eter- 
nal Name.  "Praise  ye  Jehovah.  Praise  God  in  his  sanct- 
uary; praise  him  in  the  firmament  of  his  power.  Praise 
him  for  his  mighty  acts;  praise  him  according  to  his  excel- 
lent greatness.'* 

Can  any  created  mind,  but,  more  particularly,  can  man, 
so  far  forget  the  relations  of  things,  as  to  permit  himself  to 
ask,  why  praise  him?  Wherefore  celebrate  the  honours  of 
the  Eternal  Name?  The  answer  to  such  an  inquiry,  could 
we  suppose  any  rational  heing  inclined  to  propose  such  an 
inquiry,  would  be  found  embosomed  in  this  very  exhorta- 
tion; "praise  him  for  his  mighty  acts;"  acts  not  to  be  count- 
ed; acts  transcending  in  goodness  and  in  glory  all  the  abil- 
ity of  an  angel's  tongue  to  utter;  all  the  capacities  of  an  an- 
gel's mind  to  conceive.  The  stars  that  strew  with  light 
the  milky  way;  the  suns  that  mingle  their  golden  radiance 
to  adorn  the  Heavens;  may  be  numbered  with  far  greater 
ease  than  you  can  number  their  Creator's  deeds.     Take 


368 

them,  then,  as  a  mass  of  wonders,  and  praise  him  for  them 
all.     See  him  calling  existence  out  of  nothing.     See  him 
forming  order  and  beauty  out  of  chaos.     Hear  him  com- 
mand the  light  to  shine;  the  gentle  dews  to  fall;  the  grass 
to  grow;  the  mellow  fruit  to  drop;  for  the  sustenance  and 
comfort  of  animated  nature.     Hear  the  decree,  as  it  goes 
forth,  that  gives  birth  to  angels  and  archangels;  thrones  and 
dominions;    principalities  and  powers;    and  descending  in 
its  operations  to  this  fair  earth  and  its  sweet  fields  of  living 
verdure,  bids  Adam  and  his  children  exult  in  conscious  be- 
ing.  Contemplate  the  divine  procedures  in  the  government  of 
the  world;  the  reduction  of  theproud  and  persecuting;  the  ele- 
vation of  the  depressed;  the   emancipation  of  the  enslaved 
offspring  of  Israel;  their  safe  conduct,  through  opposing 
and  suspicious  kingdoms,  to  the  land  of  promise;  their  con- 
quests, and  their  consequent  establishment;  other,  and  simi- 
lar manifestations  of  Almighty  justice,  in  thedownfal  of  in- 
iquity, and  the  triumph  of  virtue;  the  defeat  of  the  strong, 
and  the  success  of  the  weak;  the  discomfiture  and  dismay 
of  the  presumptuous,  and  the  aggrandizement  and  confirm- 
ed superiority  of  the  humble  and  lowly-minded.    But,  above 
all,  look  up  to  this  Almighty,  all-holy,   and  all  just  Being, 
as  the  fountain  of  redemption.     Consider  him  as  too  pure 
to  behold  unrighteousness,  and  yet  loving  the  unrighteous. 
This  is  a  point,  however,  on  which   language  and  concep- 
tion alike  fail.     Suffice  it  to  remind  you,   that  «*God  so  lov- 
ed the  world  as  to  give  his  only  begotten  Son,   that  whoso- 
ever believeth  on  him  may  not  perish,  but  have  everlasting 
life."*    Suffice  it  to  remind  you  that  the  author  of  this  Psalm 
foreknew  the  gospel  state,  and  triumphed  in  the  prospect  of 
its  great  salvation. 

The  standard  by  which  we  are  to  regulate  the  degree  of 
our  gratitude,  the  expression  of  our  homage,  is  nothing  low- 
er than  the  infinite  excellence  of  him  whom  we  adore. 
"Praise  him  according  to  his  excellent  greatness,"     But  is 

*  John,  iii.  16. 


360 

it  possible,  then,  that  our  thanksgivings  and  onr  benrdic- 
tions  should  run  parallel  with  his  bounties,  or  keep  in  near 
pursuit  of  his  perfections?  Can  any  offering  of  praise  be  a 
meet  return  for  the  mercies  of  his  throne,  or  a  commensu- 
rate acknowledgment  of  his  illimitable  glories?  There  is 
absurdity  in  the  supposition;  tl»erc  would  be  impiety  i)i  the 
affirmation.  This  standard,  however,  is  fixed;  and  fixed, 
alike,  by  revelation  and  by  reason;  that  its  immeasurable 
elevation  may  remind  us  of  the  duty  of  devoting  our  wliole 
being  to  the  work  of  praise;  of  collecting  and  consecrating 
all  the  diversified  powers  of  our  compound  nature  in  the 
adoration  of  the  infinite  Jehovah,  who  made  and  who  up- 
holds them  all.  Here,  there  is,  there  can  be,  no  exaggei*a- 
tion  of  panegyrick;  there  may  be;  there  uniformly  is;  deep 
deficiency.  Conscious  of  tiiis  deficiency,  therefore,  imploxe 
the  assistance  of  the  heavenly  gi-ace  that  your  adoring  hom- 
age may  ascend  nearer  and  yet  nearer  to  the  sublimity  of 
its  object.  In  Heaven,  the  distance  will  be  diminished.  lu 
Heaven,  your  praises  will  be  more  correspondent  to  the  "ex- 
cellent greatness"  of  Almiglity  God;  although  they  can  nev- 
er hope  to  climb  to  the  height  above  all  heights  on  whicli  he 
sits  enthroned. 

Having  informed  us  why  God  should  be  praised,  the 
Psalmist  directs  our  attention  to  the  mode  in  which  this  im- 
portant service  should  be  rendered.  "Praise  him  with  the 
sound  of  the  trumpet;  praise  him  with  the  psaltery  and  harp. 
Praise  him  with  the  timbrel  and  dance;  praise  him  with 
stringed  instruments  and  organs.  Praise  him  upon  the  loud 
cymbals;  praise  him  upon  the  high  sounding  cymbals.'* 
Every  one  knows  that  instrumental  musick  entered  largely 
into  the  religious  rites  of  the  Hebrews,  and  that  by  divine 
appointment.  The  New  Testament  contains  no  injunction 
on  the  subject.  But  neither  does  it  contain  a  prohibition. 
If  the  use  of  it  be  abrogated  in  Christian  societies,  it  is  by 
the  circumstances  of  the  church,  not  by  the  express  author- 
ity of  its  head.  The  true  difTerencc  on  this  article  befween 
Xx 


370 

the  ancient  dispensation  and  that  which  superseded  it  and 
now  exists,  appears  to  be  simply  this;  in  the  former,  instru- 
mental musick  was  an  affair  of  positive  institution,  and  con- 
sequently, necessary;  in  the  present,  it  is  a  matter  of  option. 
No  reasonable  advocate  for  the  introduction  of  instruments 
into  the  church  pretends  to  consider  them  as  essential  to  tlic 
due  celebration  of  publick  worsliip,  although  they  assert  the 
lawfulness,  expediency,  and  advantage  of  the  chaste  and  so- 
ber use  of  them.  And  to  this  doctrine,  he  who,  under  fa- 
vour of  divine  providence,  sustains  the  pastoral  charge  of 
this  congregation,  unequivocally  assents. 

Indulge  me,  brethren,  with  this  opportunity  of  expressing 
my  astonisliment  at  the  influence  which  a  certain  objection 
urged  against  the  usage  under  consideration  lias  maintained 
over  sensible  and  well  disposed  minds.  The  objection  is, 
that  the  employment  of  tliis  species  of  musick  is  at  war  with 
that  worshipping  of  God  in  spirit  and  in  truth  which  the 
genius  of  the  gospel  requires.  Now  to  this  theie  is  an  an- 
swer immediately  at  hand,  which,  to  me,  seems  conclusive, 
"Whatever  militates  against  the  spirituality  of  worship  at 
present,  must  of  necessity  do  so  under  every  dispensation 
of  religion.  There  must  be  in  it  something  radically  des- 
tructive of  the  principle  of  pure  devotion.  But  is  any  man 
prepared  to  say  that  the  pious  Israelites  of  old  could  not 
adore  Jehovah  in  spirit  and  in  truth  amidst  the  pomp  and 
magnificence  of  their  temple  service — the  noble  varieties  ol 
their  temjde  musick?  Is  any  man  prepared  to  say  that  the 
Almighty  would  have  enacted  institutions  by  wiiich  his 
worshippers  were  to  approach  him,  and  which,  notwithstand- 
ing, would  make  it  injpossible,  or  extremely  diflicult  for 
them  to  approach  him  with  the  heart,  and  in  acceptable 
faith? 

But  the  fact  is,  the  objection,  if  it  prove  any  thing,  proves 
more  than  some  who  urge  it  would  wish.  It  silences  the  vo- 
cal choir  whose  musick  is  in  any  degree  select,  or  too  arti- 
ficial for  general  and  promiscuous  use.     And  if  even  tltis  be 


371 

thought  110  dispara.E^ement  to  the  objection,  I  must  observe 
that  it  ranges  far  more  extensively;  tliat  it  strikes  Car  more 
deeply  and  fatally  at  the  root  of  all  vocal  expression  of  pub- 
lick  religious  praise.  Virtually,  at  least,  it  confines  all  ex- 
ertion of  the  voice  in  adoring  the  living  GotWI  do  not  say- 
to  the  truly  regenerate,  but  still  more  narrowly,  to  those 
who  are  conscioiis  of  being  truly  regenerate.  For  it  is  ob- 
vious that  in  accuracy  of  language,  none  but  ti;e  truly  re- 
generate, none  but  the  inwardly  pure  and  sincere,  none  but 
the  habitually  devout  in  temper  and  conduct,  can  be  said  to 
worshi[)  God  in  si)irit  and  in  truth,  in  whatever  outward  ex- 
pressions their  worship  may  be  embodied.  And  it  is  an  un- 
doubted fact,  on  the  contrary,  that  they  whose  hearts  are 
right  with  God,  will  worship  him  in  spirit  and  in  truth, 
whether  they  employ  vocal  musick,  or  instrumental,  or  both, 
or  none  at  all.  The  truth  is,  tiiese  modes  of  lauding  the 
Eternal  God  do  not  appertain  to  the  essence  of  devotion; 
but  many  a  pious  and  candid  believer  has  acknowledged  that 
he  has  found  them  to  be  devotion's  very  powerful  and  enli- 
vening auxiliaries. 

But,  waving  any  farther  remarks  on  a  point  concerning 
which,  after  ail,  good  and  sensible  men  will  probably  con- 
tinue to  differ  in  opinion,  as  they  do  on  more  important  af- 
fairs; let  us  apply  the  Psalmist's  words,  allusively,  and  fig- 
uratively, and,  in  a  sense  which  all  such  men  will  concur  in 
esteeming  to  be  "profitable  for  instruction,  for  reproof,  for 
correction  in  righteousness."  "Praise  God  with  trumpet, 
psaltery,  and  harp;  with  timbrel  and  dance;  with  stringed 
instruments,  with  organ,  and  with  loud  and  high  soun<ling 
cymbal."  Call  up  all  the  dormant  energies  of  your  nature. 
Summon  to  their  aid  all  the  graces  of  the  Holy  Ghost.  En- 
list all  the  powers  of  body,  soul,  and  spirit.  Consecrate 
nnsparingly  the  goods  of  this  life.  Loud  let  the  swelling 
anthem  ascend  to  him  who  liveth  forever  and  ever.  Say, 
worthy  is  the  Lamb  who  hath  saved  us  and  washed  us  from 
our  sins  in  his  own  blood,  to  receive  honour  and  glory  and 


373 

}K)Wei'.  Adore  iinderstandingly.  Adore  cordially.  Adore 
believing'ly.  Adore  continually.  Worship  on  bended  knee. 
Worship  with  elevated  sensibilities.  Bless  with  flaming 
gratitude,  with  exulting  voice;  with  aspiring  hope;  with  all 
the  meiodiesn^  peace,  piety,  and  virtue;  with  the  harmoni- 
ous attuning  of  a  renewed  soul  to  a  life  of  growing  and 
bi'ightening  sanctity.  «<With  one  mind  and  one  mouth  glo- 
rify God,  even  the  Father  of  our  Lord  Jesus  Christ."* 

Now  from  this  may  I  not  infer  a  severe  reproof  to  that 
apathy,  that  torpid  inertion,  that  criminal  indifference,  with 
which  the  many  can  allow  themselves  to  abandon  to  the  tew 
every  thing  like  an  audible  celebration  of  their  Creator's 
praises?    . 

From  this  may  I  not  also  infer  instruction  to  those  who 
abound  in  temporal  possessions?  Children  of  prosperity! 
deeds  of  charity,  deeds  of  mercy,  deeds  of  humanity  and 
sympathy,  these,  I  acknowledge,  claim  the  first  rank  among 
the  duties  peculiarly  incumbent  on  you;  these  are  required 
by  Heaven  as  the  most  precious  sacrifice  you  can  deposite  on 
its  altars.  But,  mark  me,  next  in  dignity  to  these  is  the 
deed  of  piety  by  which  yon  facilitate  the  worship  of  the 
Most  High;  by  which  you  furnish  his  house  with  appropri- 
ate accommodations;  beautify  it  with  the  decent,  but  grace- 
ful ornament  of  grave  import  and  solemn  memorial;  and 
provide  for  the  celebration  of  God's  high  praises  in  the  way 
best  calculated  to  impress,  affect,  improve,  and  elevate;  in 
the  extended  and  united  employment  of  tones  and  numbers 
which  might  awake  the  harp  of  Israel,  and  to  which  the 
choirs  of  seraphim  might  rapturously  respond.  Children 
of  prosperity!  be  ever  ready  to  acknowledge  your  obliga- 
tions to  him  who  made  yen  tq  be  what  you  are.  Let 
such  deeds  of  piety  receive  their'full  portion  of  that  abun- 
dance which  you  are  too  prone  to  lavish  on  less  worthy 
ends;  of  those  riches  that  might  otherwise  make  to  them- 
selves wings  and  fly  away. 

*  Romans,  xv.  6, 


373 

Observe,  next,  the  extent  of  the  Psalmist's  appeal.  «Let 
every  thing  that  hath  breath  praise  the  Lord."  An  ap- 
peal this  that  might  well  be  affixed  to  the  gates  of  every 
house  of  worship,  and  glitter  in  golden  capitals  on  every 
altar.  An  appeal  that  goes  forth  through  universal  na- 
ture, and  addresses  itself  most  eloquently  and  irrisistibly 
to  every  animated  being  *«from  the  wrapt  seraph  that 
adores  and  burns,"  down  to  the  ''warbling  tenant  of  the 
leafy  grove."  An  appeal  that  says,  inhabitants  of  ocean, 
earth,  and  skies,  mingle  your  exulting  numbers  in  one 
full  harmony  of  song;  and  let  this  be  its  burden,  "glory 
to  God  in  the  highest."  <*Let  every  creature  which  is 
in  Heaven,  and  on  the  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,"*  be  heard  in  loud  and  united 
acclaim  saying,  "blessing,  and  honour,  and  glory,  and 
power,  be  unto  him  that  sitteth  upon  the  throne,  and  un- 
to the  Lamb  forever  and  ever." 

It  may  be,  however,  that  this  appeal  should  be  consid- 
ered as  operating  in  no  wider  sphere  than  the  population 
of  this  globe;  the  universal  race  of  Adam;  "formed  of  the 
dust  of  the  ground"  by  Jehovah  God;  who  "breathed  in- 
ito  his  nostrils  the  breath  of  life,  so  that  man  became  a 
living  soul."f 

Assuming  this  to  be  the  intention  of  the  appellant,  be- 
hold him  stretching  his  holy  and  benevolent  zeal  far  be- 
yond the  limits  of  his  own  nation.  Hear  him  crying  aloud 
to  the  general  ear  and  general  heart  of  man.  It  is  not 
now  to  the  sanctuary;  it  is  not  now  to  the  consecrated 
mount;  it  is  not  now  to  the  city  of  David;  it  is  not  now 
to  the  priests,  the  ministers  of  the  Lord;  the  Levites,  as- 
sisting at  the  solemnities  of  the  temple;  the  Ncthinim  at- 
tending at  its  gates;  the  prophets  anointed  to  reveal  the 
divine  purposes;  the  prince  and  tlie  people  of  God's  spe- 
cial election;  it  is  not,  in  a  word,  to  the  circumscribed 
peculiarity  of  Israel;   that  the  Psalmist  limits  bis  exhor- 

•  Rev.  V.  13.  t  Gen.  ii.  7. 


tatiou.  He  extends  it  all  around  him;  to  E.qypt,  to  Ethi- 
opia, and  the  Isles;  to  Arabia,  to  Persia,  to  Greece,  and 
to  Rome.  Its  sound  travels  throuj^li  all  the  earth,  and 
its  words  even  unto  the  ends  of  the  world.  It  looks  into 
futui-e  time.  It  sees  the  worshipper  in  every  place  where 
a  son  or  a  daughter  of  Adam  dwells.  "From  the  rising 
of  the  sun  to  where  he  hath  his  going  down,"  it  sees  ♦•in- 
cense offered  to"  the  Eternal  I^ame,  "and  apui-e  offering."* 
It  carries  its  purport  foiward  to  the  periods  in  succes- 
sion when  the  glad  tidings  of  Messiah's  salvation  shall 
be  proclaimed  to  every  creature,  to  every  human  being; 
and  anticipates  a  claim  of  grateful  adoratioji  and  exult- 
ing praise  on  all,  which  none  ought  to  resist.  "Let  eve- 
ry thing  that  hath  breath  praise  the  Lord." 

The  closing  words  of  this  Psalm,  and  of  the  entire  col- 
lection of  these  sacred  odes,  are  worthy  of  their  place, 
and  form  a  noble  termination  to  the  series. 

"Praise  ye  the  Lord."  "Praise  ye  Jehovah."  The 
original  word  is  of  too  sweet  and  too  lofty  an  emphasis, 
however,  to  be  relinquished.  Let  us  substitute  it  for  its 
translation,  and  say,  "^HalkUijah^''^  and  let  Heaven  and 
earth  exchange  the  shout,  ** Hallelujah!"  Thou  churchy 
bought  with  the  blood  of  the  Lamb,  and  journeying  up- 
wards to  his  seat,  be  this  thy  song  upon  the  road.  Thou 
church  triumphant,  catch  the  sound  and  send  it  from 
vault  to  vault  of  the  empyreal  temple.  Ye  radiant  orbs 
that  roll  near  your  Maker's  throne,  carry  it  througii  all 
your  revolutions.  Ye  angels  and  archangels  that  excel  in 
strength,  through  all  your  glorious  anks  pass  the  rap- 
turous acclaim,  Hallelujah!  Raise  it  every  voice — sound 
it  every  harp — Hallelujah!  From  the  last  bounds  of  be- 
ing— Hallelujah!  From  world  to  world — from  Heaven  to 
Heaven — re-echo — Halelujah!  Souls  slain  for  the  testi- 
mony of  Jesus — Spirits  of  the  mighty — Spirits  of  the  just 
— wherever   be  your  dwelling-place — all   beings — all   na- 

*  Mnlachi,  i.  xi. 


375 

tares — lift — lift  the  bold  strain  loud  jis  the  sound  of  ma- 
ny waters  and  of  mighty  thunders;  till  it  fill  the  innu- 
merable systems  of  existence,  and  shake  the  columns 
that  support  creation! — Hallelujah! — Hallelujah! — A^,n-,7f. 


FORMS  OF  PRAYER. 


AT  THE  OJ'EA'LrG  OF  DIVIXE  SERVICE. 

Almighty  God!  vouchsafe,  we  bcseecli  thee,  deeply  to 
convince  us  of  thine  infinite  excellence  and  our  own  unwor- 
thiness,  that  we  may  appear  in  thy  presence  with  lowly, 
contrite,  and  devout  hearts.  Grant  us  the  assistance  of  the 
Holy  Spirit  in  oftering  up  our  united  worship  before  the 
throne  of  the  heavenly  grace;  mercifully  hear  us  in  every 
part  of  our  accustomed  services,  for  Jesus  Christ's  sake; 
and  let  the  words  of  our  mouths  and  the  meditations  of  our 
hearts  be  acceptable  in  thy  sight,  0  Lord!  our  strength 
and  our  Redeemer. 

Our  Father  who  art  in  licavcn,  hallowed  be  thy  name; 
thy  kingdom  come;  thy  will  be  done  on  earth  as  it  is  in 
Heaven;  give  us  day  by  day  our  daily  bread;  and  forgive 
us  our  trespasses  as  we  forgive  those  that  trespass  against 
us;  and  lead  us  not  into  temptation;  but  deliver  us  from 
evil.  For  thine  is  the  kingdom,  and  the  power,  and  the 
glory,  forever  and  ever. — Amex. 


So 

Almighty  and  most  gracious  God!  who  dwellest  in  light 
inaccessible  and  full  of  glory;  regard  not,  we  beseech  thee, 
the  multitude  of  our  sins,  nor  let  our  unworthiness  separate 
between  thee  and  us.  Deal  mercifully  with  us,  and  bless 
us,  and  lift  upon  us  the  light  of  tliy  countenance.  Enable 
us  to  come  into  thy  courts  with  thanksgiving,  and  in  fear  to 
worship  before  thee.  Ejiligiiten  our  minds  with  the  know- 
Yy 


37S 

iedge  of  thy  truth.  Inspire  our  hearts  with  thy  love.  Opeu 
thou  our  lips  and  our  mouths  shall  shew  forth  thy  praisej 
and  vouchsafe  to  accept  every  part  of  our  holy  services, 
through  tiie  merits  and  intercession  of  thy  well-beloved  Soh 
our  Lord  and  Saviour  Jesus  Christ. — Our  Father,  ^c. 


Almighty  and  most  merciful  Father,  who  hast  commanded 
«s  to  offer  unto  thee  thanksgivings,  and  to  pay  our  vows  un- 
to thee;  and  who  hast  never  said  to  thy  children,  seek  yo 
my  face  in  vain:  give  ear  this  day,  we  beseech  thee,  to  the 
confessions,  the  supplications,  the  adorations  and  thanks- 
givings, which  shall  ascend  to  thy  throne  from  all  parts  of 
thy  universal  church,  and  more  especially  from  this  place, 
where  we  are  assembled  to  speak  of  thy  glory.  Assist  us 
to  pray.  Enable  us  to  praise  thee  with  understanding.  Let 
thy  grace  accompany  the  reading  and  preaching  of  thy 
word.  And  cause  that  every  part  of  the  sacred  services 
may  be  performed  to  our  edification,  and  to  the  glory  of  thy 
^reat  name  in  Jesus  Christ. — Our  Father,  ^c. 


4o 

Praise  waiteth  for  thee,  O  God!  in  Zion,  and  unto  thefe 
shall  the  vow  be  performed.  O  thou  that  hearest  prayer! 
Mnfo  the<'  shall  all  flesh  come.  Our  waiting  eyes  are  to  thee, 
God  of  our  salvation,  from  whom  cometh  our  help.  Bow 
the  Heavens,  and  come  down,  and  fill  this  temple  with  thy 
glory,  and  our  hearts  with  thy  grace.  Give  ear  to  the 
confession  of  our  sins,  the  cry  of  our  necessities,  and  the 
voice  of  our  thanksgivings.  Dispose  us  to  receive  with  meek- 
ness and  teachableness  the  grafted  word.  And  vouchsafe 
both  now  and  evermore  to  regard  us  in  mercy  through 


379 

the  intercession  of  our  only  mediator  and  advocate,  Jesas 
Ciirist  thy  Son. — Our  Father,  <^'c. 


Give  ear,  0  Shepherd  of  Israel!  thou  that  leadest  Joseph 
like  a  flock,  thou  who  of  old  didst  dwell  between  the  Cheru- 
bim, shine  forth.  Shine  into  the  souls  of  all  here  assem- 
bled, that  in  simplicity  and  godly  sincerity  we  may  shew 
forth  thy  praises.  Pour  down  upon  us  the  auspicious  in- 
fluences of  thy  Holy  Spirit,  that  we  may  be  enabled  to  lift 
up  to  thy  throne  pure  hearts  ajid  holy  hands;  and  to  liear 
thy  word  with  pious,  faitliful,  and  charitable  dispositions. 
Open  thou  our  hearts  that  we  may  receive  the  truth  in  the 
love  of  it.  Sanctify  our  affections,  and  assist  us  to  devote 
all  our  faculties  of  soul  and  body  to  thee,  through  Jesus 
Christ  our  Lord. — Our  Father,  ^'c. 


Almighty  and  everlasting  God;  who  by  thy  holy  apostle 
hath  commanded  us  not  to  forsake  the  assembling  of  our- 
sselves  together,  and  by  thy  Son  Jesus  Christ  hath  promised 
that  where  two  or  three  are  met  together  in  thy  name  there 
thou  wilt  be  in  the  midst  of  them;  meet  with  us,  we  beseech 
thee,  and  let  thy  heavenly  benediction  rest  upon  us,  that  our 
prayer  may  be  set  forth  before  thee  as  incense,  and  the  lift- 
ing up  of  our  iiands,  as  the  morning  or  the  evening  sacrifice. 
Send  down  thy  Holy  Spirit  to  banish  all  wandering  thoughts 
and  carnal  desires,  and  to  inspire  us  with  faith,  repentance, 
and  all  Christian  graces.  Enlighten  our  minds,  that  we 
may  know  the  truth.  Persuade  our  wills,  that  we  may  obey 
it.  The  Lord  bless  us,  and  keep  us.  The  Lord  make  his 
face  to  shine  upon  us,  and  be  gracious  unto  us.  The  Lord 
lift  up  his  countenance  upon  us,  and  give  m  peace. — Our 
Father,  ^c. 


GENERAL  PRAYERS. 


Almighty  God!  and  most  merciful  Father!  Holy,  bless- 
ed, and  glorious  majesty!  who  alone  art  worthy  to  be  fear- 
ed and  to  be  bad  in  reverence;  we  adore  thy  perfections  as 
they  are  made  known  to  us  by  thy  works  of  creation,  by 
thine  all-governing  providence,  and  by  the  clear  and  full 
revelation  which  thou  hast  given  of  thyself  in  thy  written 
word.  We  render  thee  unfeigned  thanks  for  all  thy  mercies 
of  every  kind;  general  and  particular;  spiritual  and  tem- 
poral; common  and  special;  and  above  all,  for  Jesus  Christ, 
thine  nnspeakable  gift,  and  the  hope  of  eternal  life  through 
him.  We  make  humble  and  penitent  confession  of  our 
sins,  lamenting  that  deep  corruption  and  perverse  disposi- 
tion of  heart  from  which  proceed  sins  against  God,  our 
neighbour,  and  ourselves — sins  in  thought,  word,  and  deed; 
sins  secret  and  presumptuous;  sins  accidental  and  habitual; 
and  we  acknowledge  the  aggravation  of  our  manifold  of- 
fences, in  that  they  have  been  committed  against  better 
knowledge,  in  the  face  of  thy  most  merciful  condescension 
and  forbearance,  and  in  despite  of  the  holy  vows  by  which 
w^e  are  devoted  to  thee.  But  thou,  O  Lord!  have  mercy  up- 
on us  miserable  offenders.  Spai-e  thou  those,  O  God!  who 
confess  their  faults;  restore  thou  those  who  are  penitent,  ac- 
cording to  thy  promises  declared  unto  mankind,  in  Christ 
Jesus  our  Lord.  And  grant,  0  most  merciful  Father,  for 
his  sake,  that  we  may  hereafter  live  a  godly,  righteous,  and 
sober  life,  to  the  glory  of  thy  holy  name. 

In  the  name  of  this,  our  most  worthy  a'sd  compassionate 
Redeemer,  we  beseech  thee  that  it  may  please  thee  by  thy 
Holy  Spirit,  to  renew  us  in  the  spii'it  of  our  minds;  to 
strengthen  us  for  the  performance  of  duty;  to  support  and 
comfort  us  under  all  the  trials  to  which  wc-are  liable  as  sin- 


381 

• 
fill  and  mort:\l  ci'patiu'cs;  and  to  bestow  on  us  all  tom])oral 
goods  that  may  he  necessary  in  oui-  passage  through  this 
vain  worlds  and  we  do  most  earnestly  pray  that  whatever 
mercies  may  attend  our  earthly  probation,  may  be  so  over- 
ruled, directed,  and  sanctified,  as  to  advance  the  life  of  re- 
ligion in  our  souls;  to  the  end  that  when  we  shall  depart  this 
life,  and  be  absent  from  this  body,  we  may  be  present  with 
thee  in  thine  everlasting  kingdom. 

By  all  our  wants;  by  all  thy  compassions;  by  the  grace  of 
the  covenant;  and  by  the  merits  and  atonement  of  our  Sa- 
viour, we  sinners  do  beseech  thee  to  hoar  us  in  these  our 
prayers.  A:id  further,  that  it  may  please  thee  to  visit  all 
men  with  thy  salvation;  sending  forth  thy  light  to  lead  the 
ignorant  into  truth;  refreshing  thy  church  universal  with 
the  dews  of  thy  reviving  grace;  converting  siimers,  and 
building  up  thine  own  true  and  pious  children  in  their  most 
holy  faith.  That  it  may  please  thee  to  cloihe  the  naked;  to 
feed  the  famished;  to  heal  the  sick;  to  relieve  the  oppressed; 
to  visit  the  widows  and  fatherless  children,  and  them  that 
are  in  prison;  to  protect  all  who  travel  with  lawfid  views  by 
land  or  wat^;  and  to  succour,  with  thine  ever  present  and 
ready  help,  all  who  are  in  any  circumstances  of  need,  jjcril, 
or  distress.  That  it  may  please  thee  to  bless  and  defend  all 
of  tender  age,  and  to  make  of  the  childreji  of  thy  people  a 
seed  to  serve  thee  when  their  fathers  shall  sleep  in  peace. 
That  it  may  please  thee  to  pour  thy  benedictions  on  the 
ministers  of  the  everlasting  gospel,  giving  them  grace  to  be 
honest,  faithful,  impartial,  and  undaunted,  in  the  instruction 
and  government  of  the  church,  and  to  commend  themselves 
and  their  doctrine  by  the  testimony  of  a  godly,  blameless, 
and  Christian  life.  And,  finally,  tliat  it  may  please  thee 
to  bless  the  president  of  the  United  States  of  America,  and 
all  subordinate  constituted  authorities,  directing  them  so  to 
administer  the  government,  as  shall  be  most  for  thy  honour, 
and  the  peace,  freedom,  and  security  of  the  republick. 

These,  our  unworthy  services,  we  offer  thee  through  tho 
intercession  of  Jesus  Christ,  our  oidy  mediator  and  advocate. 


Glory  be  to  tlie  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost,  as  it  was  in  the  beginning,  is  now,  and  shall  be, 
world  without  end. — Amen^. 


O  God!  our  gracious  and  merciful  Father!  nrost  wise  and 
powerful;  most  holy,  just,  and  good!  whose  favour  is  life! 
and  whose  loving-kindness  is  better  than  life;  with  whom 
there  is  mercy  and  plenteotis  redemption!  We  give  thee 
thanks  that  thou  hast  liberally  provided  for  all  who  truly 
repent*  and  believe  the  gospel,  that  the  guilt  of  their  sins 
may  be  removed  through  the  merit  of  thy  Son's  death,  and 
the  power  of  them  broken  by  thy  Holy  Spirit.  We  stead- 
fastly believe  that  the  Lord  Jesus  Christ  is  the  Saviour  of 
all  men,  but  especially  of  them  that  come  unto  thee  through 
him,  seeing  he  ever  liveth  t()  make  intercession  for  them. 
Therefore,  through  this  most  holy  mediator  we  come  to  thee, 
humbly  beseeching  thy  grace,  that  by  repentance  and  faith, 
we  may  turn  from  our  sins  unto  thee,  our  God  and  Father, 
in  Jesus  Christ.  Convince  us  that  we  have  offended  thee| 
make  us  ashamed  of  bur  unthankful  and  treacherous  car- 
riage towards  thee;  and  let  thy  mercy  cover  and  protect  us 
through  thy  well-beloved  Son,  on  the  merit  of  whose  bitter 
passions  and  bloody  death,  we  place  our  everlasting  hopes. 
Vouchsafe,  for  his  sake,  graciously  to  receive  us.  Cure  the 
diseases  of  our  souls,  and  let  not  our  sins  overwhelm  us. 
Assist  us  to  crucify  the  flesh,  with  its  affections  and  lusts. 
Let  the  love  of  the  world  be  rooted  out  of  us,  and  let  the 
loye  of  God,  in  Christ,  be  shed  abroad  in  our  hearts  by  the 
Holy  Ghost.  Mortify  in  us  all  envy  and  hatred,  all  malice 
and  uncharitableness.  Persuade  us  to  love  one  another 
with  a  pure  heart  fervently,  as  becomes  the  disciples  of  our 
holy  and  blessed  Saviour,  who  hath  given  us  this  new  com- 
mandment. And  do  th  ui,  who  art  the  very  God  of  peace, 
sanctify  us  wholly.  Enlighten  our  darkness.  Where  weai-e 


383 

vight,  let  thy  grace  preserve,  and  thy  power  uphold  us. 
Where  we  are  wrong,  discover  to  us  our  error,  and  let  the 
spirit  of  truth  lead  us  into  all  truth.  Convinced  of  the 
vanity  of  the  world,  and  its  inability  to  make  us  liajjpy;  of 
the  odiousness  of  sin,  and  its  tendency  to  make  us  misera- 
ble; of  the  dignity  of  our  immortal  spirits,  and  tlie  awful- 
ness  of  that  everlasting  state  on  the  borders  of  which  we 
stand;  may  we  be  serious  and  diligent  in  preparing  for 
death.  Henceforth,  may  that  faith  govern  us  which  is  the 
substance  of  things  hoped  for,  and  the  evidence  of  things 
not  seen;  that  we  may  hereafter  receive  the  end  of  our  faith 
in  the  salvation  of  our  souls. 

O  God!  who  knowest  all  our  errors  and  our  vices,  and  art 
acquainted  with  all  our  ways,  overshadow  us,  we  beseech 
thee,  with  the  wings  of  thy  mercy.  Forgive  us  all  our  tres- 
passes, as  we  desire  unfcignedly  to  forgive  others  who  have 
trespassed  against  us;  and  let  the  blood  of  Jesus  Christ, 
thy  Son,  cleanse  us  from  all  sin.  In  our  going  out  and 
coming  in;  in  our  rising  up  and  lying  down;  in  our  basket 
and  our  store;  in  the  business  of  time,  and  in  all  our  pre- 
parations for  eternity,  may  the  blessing  of  the  Lord  our 
God  be  upon  us;  that  the  lawful  works  of  our  hands,  and 
the  guiltless  desires  of  our  hearts  may  prosper  and  be  estab- 
tablished.  May  we  dwell  in  the  secret  place  of  the  Most 
High;  and  abide  under  the  shadow  of  the  Almighty. 

May  it  please  thee  to  prepare  us  for  w  hatever  is  destined 
to  be  our  lot  in  life.  May  it  please  thee  to  improve  us  by 
all  thy  providences;  that  they  may  draw  us  nearer  to  thee, 
and  fit  us  for  the  communion  of  thy  heavenly  kingdom. 
May  it  please  thee  to  compassionate  a  miserable  world. 
May  it  please  thee  to  establish  the  throne  of  Christ  on  the 
ruins  of  Satan's  kingdom;  and  to  give  thy  word  free  course, 
hat  it  may  be  glorified.  May  it  please  t!»ee  to  own  thy 
ministers  in  their  work;  granting  them  grace,  that  they  may 
be  found  faithful  to  him  who  hath  called  them  unto  the  lioly 
office.     May  it  please  thee  to  j)rotect  the  young;  to  support 


384 

the  aged;  to  relieve  tlie  poor;  to  heal  the  sick;  to  visit  tlje 
widow,  and  fatherless  children;  and  to  comfort  the  discon- 
solate; those  especially  who  mourn  thy  providential  bereave- 
ments. May  it  please  thee  to  create  thy  defence  around 
our  country's  glory,  that  in  tlie  peace  thereof  we  may  have 
peace.  May  it  please  thee  to  bless  the  president  of  the 
United  States  of  America;  and  all  our  judges  and  magis- 
trates; giving  them  grace  uprightly  to  administer  justice, 
and  execute  the  laws.  And,  finally,  may  it  please  thee  to 
overrule  the  deliberations  of  the  National  Legislature,  that 
they  may  issue  in  such  measures  as  may  advance  the  honour, 
and  maintain  the  peace,  liberty,  and  safety  of  the  republick. 
Vouchsafe  now,  0  Lord!  to  hear  and  accept  us  in  these 
our  prayers,  through  the  mediation  of  Jesus  Christ,  in 
whom  we  desire  at  all  times  to  be  found  ascribing  glory 
to  the  Father — to  the  Son — and  to  the  Holy  Ghost — as  it 
was  in  the  beginning,  now  is,  and  shall  be  forever. — . 
Ameiv! 


The  Heavens  declare  thy  glory,  0  Lord!  and  the  firma- 
ment sheweth  thy  handy-work.  Day  unto  day  uttereth 
speech,  and  night  unto  night  sheweth  knowledge.  There 
is  no  speech  nor  language  where  their  voice  is  not  heard. 
Their  line  is  gone  out  through  all  the  earth,  and  their  words 
to  the  end  of  the  world.  Angels  and  Archan,^els — Thrones 
and  dominions — Principalities  and  powers — Cherubim  and 

Seraphim — Patriarchs Prophets — Apostles — Martyrs — 

the  countless  multitude  of  the  just  made  perfect — praise  thee 
— bless  thee — acknowledge  thee  to  be  the  source  of  being 
and  of  blessedness — the  Lord,  their  Creator  and  Redeemer. 
Help  us  to  come  into  thy  courts  with  thanksgivings,  and  in 
fear  to  worship  before  thy  holy  temple.  To  thy  goodness 
we  owe  our  existence,  and  the  continuance  of  it  to  thine  Al- 
miglity  and  most  gracious  providence.     We  praise  thee  that 


385 

tlioii  hast  called  us  out  of  darkness  into  the  light  of  thy 
heavenly  wisdom— out  of  ignoranc*;  into  the  knowledge  of 
the  truth  as  it  is  in  Jesus.  Wo  adore  the  divine  grace  man- 
ifested in  the  redemption  of  the  world  by  the  life  and  death 
of  the  only  begotten  Son  of  God.  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  according  to  his 
abundant  mercy  hath  begotten  us  again  unto  a  lively  hope 
by  the  resurrection  of  Jesus  Christ  from  the  dead;  to  an  in- 
heritance incorruptible,  and  undefiled,  and  that  fadcth  not 
away. 

Verily  we  are  not  worthy  of  the  least  of  all  the  mercies 
and  of  all  the  trutli  which  God  hath  shewed  unto  his  ser- 
vants. Verily  we  have  sinned,  and  come  short  of  our  duty, 
and  are  not  worthy  to  be  called  his  children.  But,  O  Lord! 
where  pur  sin  hath  abounded,  let  thy  grace  much  more 
abound — for  with  thee  there  is  mercy,  and  with  thee  plente- 
ous redemption.  Assist  us,  0  Lord!  to  break  off  our  sins 
by  repentance.  Forgive  us  our  sins,  0  Lord;  and  cleanse 
lis  from  all  unrighteousness.  Strengthen  us  for  tlie  per- 
formance of  duty.  Fortify  us  against  temptation.  May 
we  take  unto  us  the  whole  armour  of  God,  that  we  may  be 
able  to  withstand  in  the  evil  day;  and  having  done  all  to 
stand.  May  we  have  our  loins  girt  about  with  truth;  and 
the  breast  plate  of  righteousness  upon  our  breasts;  and  our 
feet  shod  with  the  preparation  of  the  gospel  of  peace.  Above 
all  may  we  take  the  shield  of  faith,  wherewith  we  shall  be 
able  to  quench  the  fiery  darts  of  the  wicked — and  the  hel- 
met of  salvation — and  the  sword  of  the  Spirit,  which  is  the 
word  of  God. — Praying  always  with  all  prayer  and  suppli- 
cation in  the  Spirit,  and  watching  thereunto  with  all  perse- 
verancQ  and  supplication. — And  after  a  life,  whether  long 
or  short,  devoted  to  thy  service,  0  God!  forsake  us  not  in 
the  hour  of  death;  but  when  our  flesh  and  our  heart  shall 
faint,  be  thou  the  strength  of  our  heart  and  our  portion  for- 
ever. • 

Graciously  hear  us,  we  beseech  thee,  Father  of  mercies' 
.  Z  z 


386 

and  answer  tlicse  our  prayers  for  Jesus  Christ's  sake.  And 
to  the  only  wise  God  our  Saviour  be  glory  both  now  and 
ever. — Amen. 


0  Lord  our  God!  thou  art  very  great;  thou  art  cloth- 
ed with  honour  and  majesty;  who  coverest  thyself  with 
light  as  with  a  garment — who  stretchest  out  the  Heavens 
like  a  curtain — who  layest  the  beams  of  thy  chambers  in  the 
waters — who  makest  the  clouds  thy  chariot — who  walkest 
upon  the  wings  of  the  wind — who  makest  thine  angels  spir- 
its; thy  ministers  a  flaming  fire — who  laidst  the  foundations 
of  the  earth,  that  it  should  not  be  removed  forever — thou 
coveredst  it  with  the  deep  as  with  a  garment — the  waters 
stood  above  the  mountains — at  thy  rebuke  they  fled — at  the 
voice  of  thy  thunder  they  hasted  away. — The  glory  of  the 
Lord  shall  endure  forever — the  Lord  shall  rejoice  in  his 
woT'ks. — He  lookelh  on  the  earth,  and  it  trembleth — he 
toucheth  the  hills,  and  they  smoke.  Vouchsafe,  O  Lord!  to 
accept  the  thanksgivings  of  thy  servants  to  whom  thou  hast 
given  grace  at  this  time  with  one  accord  to  worship  thee  in 
the  faith  of  thy  holy  gospel. — We  bless  thee,  O  Lord!  we 
praise  thee;  we  exalt  and  magnify  thy  holy  name;  who  hast 
not  dealt  with  us  after  our  sins,  nor  rewarded  us  according 
to  our  iniquities — who  hast  healed  our  diseases,  and  satisfi- 
ed us  with  good  things — v*  ho  hast  redeemed  our  lives  from 
dpstruction,  and  crowned  us  with  loving^kindness  and  tend- 
er mercies — who  hast  cast  our  lot  in  pleasant  places  and 
given  us  a  goodly  heritage,  not  making  the  wilderness  our 
habitation,  nor  the  barren  land  our  dwelling. 

We  approach  thee,  0  Lord!  as  that  Being  wlio  made  all 
things,  and  who  upholdeth  all  things  by  the  arm  of  his 
might;  from  whom  wft  derive  life,  motion  and  existence. 
We  approach  thee  as  a  Judge  who  is  of  purer  eyes  than  to 


387 

bchoM  evil;  the  j^reat  and  terrible  avenjEjer  of  j^uiit.  We  ap- 
proach thee  as  the  Father  of  our  Lord  Jesus  Christ,  in  wliom 
thou  art  a  God  of  grace,  mercy  and  peace.  We  imjdore  the 
forgiveness  of  our  manifold  iniquities.  Forgive  the  sins  of 
our  infancy,  and  the  transgressions  of  our  riper  years.  For- 
give the  blindness  of  our  minds — the  hardness  of  our  hearts 
— the  sensuality  of  our  affections — the  stubbornness  of  our 
wills.  We  have  stifled  the  convictions  of  judgment — we 
have  slighted  the  remonstrances  of  friendship — we  have  sliut 
our  ears  to  the  admonitions  of  conscience — wc  have  quench- 
ed the  spirit  of  grace— we  have  sacrificed  to  idols — we  have 
abused  thy  mercies — we  have  betrayed  thy  cause — we  have 
crncified  the  Son  of  God  afresh,  and  put  him  to  open  shame. 
Wherewithal  shall  we  come  before  thee,  0  Lord!  and  bow 
ourselves  before  the  most  High?  We  have  sinned,  and  what 
shall  we  do  unto  thee?  O  thou  preserver  of  men!  Beliold, 
we  are  vile,  what  shall  we  answer  thee?  We  will  declare 
our  iniquity — we  will  be  sorry  for  our  sin — we  will  cry 
mightily  unto  God,  if  it  may  be  that  he  will  have  mercy  up- 
on us.  O  Lord  God!  remember  we  beseech  thee,  the  grace 
thy  covenant.  Remember  the  blood  of  the  sacrifice  sprinkled 
on  thy  mercy  seat.  0  Holy  Father!  have  mercy  uj)on  us, 
O  Saviour  Christ!  have  mercy  upon  us.  0!  Divine  Spirit, 
our  sanctifier  and  comforter!  have  mercy  upon  us.  O!  LamI) 
of  God  that  takest  away  the  sin  of  the  world,  grant  us  thy 
peace! 

Almighty  God!  the  Father  of  lights,  from  whom  coihetU 
down  every  good  and  every  perfect  gift,  we  intreat  thee  to 
work  the  work  of  faith  in  us  with  power.  What  is  dark  in 
us,  do  thou  illumine — what  is  corrupt,  do  thou  purify — wliat 
is  carnal,  do  thou  spiritualize — what  is  disobedient  and  re- 
fractory, do  thou  subdue.  Being  dead  to  the  world,  may 
we  be  alive  to  Christ— Having  been  buried  with  him  in  bap- 
tism, may  we  arise  to  newness  of  life.  May  we  experience 
in  our  souls  tlie  power  of  his  resurrection  I'aising  us  from 
the  death  of  sin  to  the  life  of  righteousness^  and  from  the 


dust  of  this  world,  to  a  holy,  spiritual,  divine,  and  heavenly 
life.  Raise  our  affections  to  those  seats  of  eternal  repose 
whither  Christ  hath  gone  as  the  fore-runner  of  all  the  faith- 
ful. O!  that  time,  and  the  concerns  of  time  may  be  as  nothing 
to  us  when  compared  with  eternity  and  its  awful  realities. 
Give  us  grace  to  look  up  to  Heaven  with  so  realizing  and 
triumphant  a  faith  that  we  may  look  down  upon  earth  with 
indifference.  Discerning  the  vanity  and  uncertainty  of  all 
temporal  things,  may  we  hold  ourselves  in  readiness  to  de- 
partj  that  wlien  earthly  supports  fail,  we  may  be  received 
into  everlasting  habitations. 

Almighty  and  most  gracious  Father!  who  hast  created  all 
men,  and  hast  commanded  that  for  all  men  supplications, 
prayers,  intercessions,  and  giving  of  thanks  be  made  by  the 
church — mercifully  hear  us  in  the  behalf  of  our  brethren. 
We  pray  for  the  sick  and  afflicted — the  poor  and  needy — 
the  tempted  and  disconsolate — the  prisoner  and  stranger — 
the  v/idow  and  fatherless.  Be  thou  a  present  help  to  such 
in  all  time  of  trouble.  We  pray  for  our  friends—make  them 
the  objects  of  thy  providential  care,  and  enrich  them  with 
the  blessings  of  thy  heavenly  grace.  Forgive  our  enemies 
— turn  their  hearts — and  command  a  blessing  for  them,  even 
life  forever  more.  Let  thy  kind  providence  protect  our 
country.  Preserve  the  publick  peace.  Be  gracious  to  the. 
President  and  all  other  constituted  authorities.  Guide  and 
govern  the  deliberations  of  the  great  national  legislature  to 
the  advancement  of  thy  glory,  and  the  true  interests  of  the  peo- 
ple. Propagate  the  gospel  in  all  parts  of  these  United  States. 
We  fervently  beseech  thee,  0  Father!  to  hasten  the  accom- 
plisment  of  thy  promises  to  the  church.  Fill  the  earth  with 
thy  glory.  Bring  in  the  fulness  of  the  nations.  Redeem 
Israel.  IS^ay  the  commotions  of  the  world  issue  in  the  peace 
of  the  church,  and  the  revolutions  of  earthly  kingdoms  in 
the  advancement  of  that  spiritual  empire  which  shall  never 
he  moved. 

We  implore  thee,  0  Lord!  to  bless  all  whom  thoii  hast 


^89 

vested  with  the  office  of  the  holy  ministry — granting  them 
grace  faithfully  to  preach  the  truth  as  it  is  in  Jesus — and 
zealously  to  labour  for  the  salvation  of  souls. 

We  beseech  thee  to  hear  iis,  gracious  Lord!- in  these  our 
requests — to  pardon  our  sins — to  accept  our  services — and 
answer  us  in  peace;  for  Jesus  Christ's  sake. 

And  now  let  endless  glory  he  ascribed  t6  God  the  Father 
— to  his  only  begotten  Son — and  to  the  Eternal  Spirit  pro- 
ceeding from  the  Father  and  the  Son. — Amen. 


1^}0 


m  \>w 


^t 


AT   J«fo.  140,   BAliTlMOHE-STR^EET, 

(next  ABOVE  FIELDING  LUCAS'  BOOK  STORE) 

Has  constantly  for  sale,  on  the. most  liberal  terms, 

WHOLESALE  AND  RETAIL, 

ARTICLES; 

AMONG  WHICH  ARE  THE  FOLLOWING:— 

Moses  Thomas's  (first  American)  edition  of  Dr.  JOHJVSOJVS  Die- 
TIOJWdRY,  Quarto  and  large  Octavo,  with  Walker's  Pronunciation,  from  the 
last  London  edition,  at  one-third  less  price  to  subscribers.  The  price  of  tlie 
London  edition,  (of  last  year)  from  which  this  is  printed,  is  §30.  The  Ameri. 
can  edition,  is  equal,  if  not  superior  to  it,  in  every  respect,  and  tlie  price 
only  §20. 

ALSO— T/ffi  RELIGIOUS  WORLD  DISPLAYED,  or  a  View  of 
the  Four  Grand  Systems  of  Rehgion,  Judaism,  Paganism,  Christianity,  and 
Mohamedism;  and  of  the  various  existing  Denominations,  Sects,  and  Parties 
in  the  Christian  world;  to  whicli  is  subjoined,  a  View  of  Atheism  and  De- 
ism. In  3  vols.  By  the  Rev.  Robert  Adam,  B.  A.  O^sSovti.— "Prove  all  things; 
lioldfast  that  widch  is  good." — 1  Thess.  v.  21 .  This  work  has  been  examined 
and  approved  by  clergymen  of  various  denominations;  likewise  by  members 
of  the  Society  of  Friends,  and  others,  whose  names  may  be  seen  in  the  sub 
scription  lists. 

BIBLES  AND  PRAYER  BOOKS. 

BIBLES,  of  various  sizes  and  binding,  for  Churclies  and  Private  Fami- 
lies, with  elegant  engravings,  from  1  to  38  dollars. 

PRAYER  BOOKS,  4to.  8vo.  12mo.  &.c.  in  elegant  binding,  with  cngr? 
vings,  from  1  to  8  dollars. 

D WIGHT'S  PSALMS  JjXD  UYM.YS,  in  various  bindmg? 


^ 


THEOLOGY. 


Abbadie    on    the    Divinity     of 

Clirist  !gl   00 

Butler's  Analogy  of  Religion  to 
the  constitution  and  course  of 
nature  3  25 

Blair's  Sermons,  2  vols.  8vo,  5  50 
Mrs.  Baubald's  Sermons  75 

Barcla3r's  Apology  for  the  Qua- 
kers 2  75 
Dr.    Buchanan's    Apcdogy    for 

spreading-  the  Gospel  in  India      62 
Select  Remains  of  the  Rev.  John 
f    Brown,  4th  London  edition     1  25 
Christian     Morals    by     Hannah 

Moore,  boards  75 

Dr.    Campbell's  Four   Gospels, 

4  vols.  1:?.  00 

Complete  Duty  of  Man  2  25 

Christian     Researches    by    Dr. 

Buchanan  -  1  50 

Dr.  Chahner's  Discourses  on  the 
Christian   Revelation,  viewed 
in  connexion  with  modern  As- 
tronomy 2  25 
Davie's  Sermons,  5  vols.        •       5  00 
Doddridge's  Family  Expositor  16  50 

Rise  and  Progress  of 

Religion  in  the  Soul  1  25 
Daubney's  Guide  to  the  Church  1  25 
on  Original  Sin          2  00 

50 
00 


Baron  Haller's  Letters 
Evangelical  History  1 

Faber  on  the  Prophecies  3 

Horae   Solitariae,  or  essays  on 

Jesus  Christ,  the  Holy  Spirit, 

and  the  Trinity,  2  vols.  5 

Home's    Commentary    on   the 

Psalms 
.Horsley's  Sermons  §2  boards 
Homihesofthe  Church 
Hall's  Sermons 
Jay's  Sermons 
Jamison's  Sacred  History 
Kimpton's  Histoty  of  the  Bible, 

4  vols.  10  00 

Kirwan's  Sermon's  1  75 


00 

3  00 
1  50 
3  00 

1  75 

2  50 

3  00 


Lathrop's  do.    6  vols.  13  50 

Lathrop's  Doctrines  of  the  Chris- 
tian Religion.  2  50 
Millner's  Church  History           12  50 
Moore's  Essay  on  the  character 
of  St.  Paul                                  1  00 

Practical  Piety,  boards     1  00 

MacKnight    on    the    Epistles, 

6  vols.  8vo.  21  OO 

The  Mourner  Comforted  2  75 

Minister's  Coi^panion  3  00 

Newton's  Works  18  00 

Newton  on  the  Prophecies,  3  vis. 

12  mo.  3  50 

Orton's   Exposition    of  the  Old 

Testament  15  00 

Owen's  Exposition  of  the  Epistle 

to  the  Hebrews  11   00 

■J- History  of  t^e  Bible  Soci- 
ety 3  00 
Paley's  Evidences  of  the  exist- 
ence and  attributes  of  the  De- 
ity, collected  from  the  appear- 
ances of  nature        '  1    00 

View  of  the  Evidences  of 

Christianity  1   00 

Porteus'  Evidences  of  the  Chris- 
tian Religion  -  62 
Pilgrim's  Progress                        1  25 
Ridgley's  Body  of  Divinity         li   00 
Simeon's  Skeletons  of  Sermons, 

4  vols,  royal  8vo.  1100 
Scabury's  Sermons  .  3  Of> 
Smith's  do.  2  vols.  4  50 
Sohtude  Sweetened  1  00 
Smith  on  the  Trinity  1  00 
-on  the  Prophecies            3  00 


Sturm's  Reflections  for  every  day 

in  the  year                                 2  50 
Jeremy  TLaylor's  Holy  Living  and 

Dying                                           1  12 

Village  Sermons,  2  vols.              2  00 

Wilson's  Lectures                        1  12 

Watt's  Sermons                             4  50 

ZoUickoffer's  Sermons  -              4  50 


Any  other  Works  prornred  at  the  shortest  notice. 


.^■. 


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v.i«'«?P^^ 


